程朱"圣贤气象"与《大学》八条目践履次第研究 

——兼论钱穆《朱子新学案》的实学重构 

A Study of Cheng-Zhu "Sage-Like Demeanor" and the Practical Sequence of the Eight Items in the Great Learning: With a Discussion on Qian Mu's Reconstruction of Practical Learning in New Studies on Zhu Xi 

"圣贤气象"（shengxian qixiang，sage-like demeanor）是宋明理学（Song-Ming lixue，Neo-Confucianism of the Song and Ming dynasties）的核心范畴，指道德主体经由长期践履工夫，充养于内而流形于外的整体人格风范。 

Shengxian qixiang (圣贤气象, sage-like demeanor) is a core category of Song-Ming lixue (宋明理学, Neo-Confucianism), referring to the integrated personal bearing that a moral subject cultivates internally and manifests externally through long-term practical self-cultivation.

【术语注释 / Term Notes】 

圣贤气象（shengxian qixiang，sage-like demeanor）：宋明理学核心范畴，指道德主体经长期践履工夫，充养于内而流形于外的整体人格风范，是天理流行的人格化呈现。 

Shengxian qixiang (圣贤气象, sage-like demeanor): A core category of Song-Ming Neo-Confucianism, referring to the integrated personal bearing that a moral subject cultivates internally and manifests externally through long-term practical self-cultivation; it is the personalized manifestation of the flowing Heavenly Principle. 

宋明理学（Song-Ming lixue，Neo-Confucianism）：中国宋代至明代的儒家哲学思潮，以天理为核心，强调格物穷理、居敬存养，代表人物有二程、朱熹、陆九渊、王阳明等。 

Song-Ming lixue (宋明理学, Neo-Confucianism): The Confucian philosophical movement from the Song to Ming dynasties, centered on Heavenly Principle, emphasizing the investigation of things to exhaust principle and abiding in reverence to preserve the mind; key figures include the Cheng brothers, Zhu Xi, Lu Jiuyuan, and Wang Yangming. 

北宋二程（the Cheng brothers）首次将"圣贤气象"标举为为学旨归，南宋朱熹、吕祖谦合编《近思录》（Jinsilu，Reflections on Things at Hand）专设"圣贤气象"卷，且以《大学》（Daxue，the Great Learning）八条目（batiaomu，the eight items）为成圣成贤的完整践履次第（jianlü cidi，practical sequence of cultivation），构建了从穷理（qiongli，exhausting Principle）存心到平治天下的下学上达（xiaxue shangda，learning from below and reaching upward）路径。 

The Cheng brothers of the Northern Song first elevated sage-like demeanor as the ultimate aim of learning. In the Southern Song, Zhu Xi and Lü Zuqian co-edited the Jinsilu (近思录, Reflections on Things at Hand), dedicating a special chapter to "sage-like demeanor." They adopted the batiaomu (八条目, eight items) of the Daxue (大学, the Great Learning) as the complete jianlü cidi (践履次第, practical sequence of cultivation) for becoming a sage, constructing a path of xiaxue shangda (下学上达, learning from below and reaching upward) from qiongli (穷理, exhausting Principle) and preserving the mind to bringing peace to the world. 

【术语注释 / Term Notes】 

八条目（batiaomu，the eight items）：《大学》提出的道德修养与政治实践的八个步骤，即格物、致知、诚意、正心、修身、齐家、治国、平天下，构成由内圣到外王的完整践履次第。 

Batiaomu (八条目, the eight items): The eight steps of moral cultivation and political practice proposed in the Great Learning—investigating things, extending knowledge, making intentions sincere, rectifying the mind, cultivating the self, regulating the family, governing the state, and bringing peace to the world—constituting the complete practical sequence from inner sagehood to outer kingship. 

下学上达（xiaxue shangda，learning from below and reaching upward）：儒家修养方法论，指从日常人伦的具体事务入手，循序渐进，逐步上达于对天理的整体体悟。 

Xiaxue shangda (下学上达, learning from below and reaching upward): A Confucian cultivation methodology, meaning starting from concrete daily human relations and proceeding gradually to reach a comprehensive realization of Heavenly Principle. 

穷理（qiongli，exhausting Principle）：程朱格物工夫的核心，即通过接触具体事物，穷究其中蕴含的天理，积累既久则豁然贯通。 

Qiongli (穷理, exhausting Principle): The core of the Cheng-Zhu practice of investigating things, meaning to thoroughly study the Heavenly Principle contained in concrete things, leading to sudden comprehensive understanding after long accumulation. 

近代钱穆在《朱子新学案》（Zhuzi Xin Xue'an，New Studies on Zhu Xi）中摒弃后世对圣贤气象的玄虚化解读，重构了程朱圣贤学的实学（shixue，practical learning）品格：强调圣贤非生知安行，必由实地工夫积累而成；气象并非悬空体悟，而是德行践履的自然外化。 

In modern times, Qian Mu, in his Zhuzi Xin Xue'an (朱子新学案, New Studies on Zhu Xi), rejected later metaphysical interpretations of sage-like demeanor and reconstructed the shixue (实学, practical learning) character of Cheng-Zhu sage scholarship: he emphasized that sages are not born with innate knowledge and effortless action, but must achieve their status through accumulated concrete practice; demeanor is not an empty mystical realization, but the natural externalization of virtuous conduct. 

【术语注释 / Term Notes】 

实学（shixue，practical learning）：强调经世致用、实地践履的儒学传统，反对空谈心性、悬空体悟。钱穆以此重构朱子学，强调圣贤气象是实修工夫的自然外化。 

Shixue (实学, practical learning): A Confucian tradition emphasizing statecraft application and concrete practice, opposing empty discussion of mind-nature and detached spiritual realization. Qian Mu used this to reconstruct Zhu Xi's learning, emphasizing that sage-like demeanor is the natural externalization of concrete cultivation practice. 

本文采用原典典读法、学案分析法、伦理阐释法，梳理二程、朱熹的经典论述，结合钱穆的学术诠解，逐层剖析格物致知（gewu zhizhi，investigating things and extending knowledge）、诚意正心（chengyi zhengxin，making intentions sincere and rectifying the mind）、修身齐家（xiushen qijia，cultivating the self and regulating the family）、治国理政、全球治理平天下（zhiguo ping tianxia，governing the state and bringing peace to the world）的进德修业逻辑，揭示圣贤气象从初步养成、分层拓展到终极圆融的演进机制。 

Employing close reading of primary texts, case-study analysis of scholarly traditions, and ethical interpretation, this paper examines the classical discussions of the Cheng brothers and Zhu Xi, integrates Qian Mu's scholarly interpretations, and analyzes layer by layer the logic of moral cultivation and practical achievement from gewu zhizhi (格物致知, investigating things and extending knowledge), chengyi zhengxin (诚意正心, making intentions sincere and rectifying the mind), xiushen qijia (修身齐家, cultivating the self and regulating the family), governing the state, to zhiguo ping tianxia (治国平天下, governing the state and bringing peace to the world) as global governance. It reveals the evolutionary mechanism of sage-like demeanor from initial formation, through staged expansion, to ultimate consummation. 

【术语注释 / Term Notes】 

格物致知（gewu zhizhi，investigating things and extending knowledge）：《大学》八条目之首，指通过接触具体事物穷究天理，推极自己的认知，是入圣的始基工夫。 

Gewu zhizhi (格物致知, investigating things and extending knowledge): The first of the eight items in the Great Learning, referring to exhausting Heavenly Principle through engaging concrete things and extending one's knowledge; it is the foundational practice for entering sagehood. 

诚意正心（chengyi zhengxin，making intentions sincere and rectifying the mind）：内圣工夫的核心枢纽，指通过慎独让心念真实无妄，通过居敬去除情绪偏蔽，将外在天理内化为真实道德信念。 

Chengyi zhengxin (诚意正心, making intentions sincere and rectifying the mind): The core hub of inner sagehood practice, referring to making the mind's intentions authentic through vigilance in solitude and removing emotional biases through abiding in reverence, internalizing external Heavenly Principle into genuine moral conviction. 

修身齐家（xiushen qijia，cultivating the self and regulating the family）：内圣向外王的转接枢纽，指将内在道德修养落实为日常言行，并在家庭中践行孝悌慈让，是外王事业的起点。 

Xiushen qijia (修身齐家, cultivating the self and regulating the family): The transitional hub from inner sagehood to outer kingship, referring to embodying internal moral cultivation in daily conduct and practicing filial piety, fraternal respect, and kindness in the family; it is the starting point of outer kingly enterprise. 

治国平天下（zhiguo ping tianxia，governing the state and bringing peace to the world）：外王工夫的终极展开，指以仁心仁政治理国家，以絜矩之道协和万邦，最终达到天下万物各得其分的和谐境界。 

Zhiguo ping tianxia (治国平天下, governing the state and bringing peace to the world): The ultimate unfolding of outer kingly practice, referring to governing the state with benevolent heart and governance, and harmonizing all nations through the carpenter's-square way, ultimately reaching the harmonious state where all things under heaven attain their proper place. 

研究认为：程朱以八条目为阶梯，搭建了内圣—外王（nei sheng wai wang，inner sagehood and outer kingship）—境界贯通的修养体系；圣贤气象的本质是天理（tianli，Heavenly Principle）流行的人格化呈现，成就气象的关键在于"必以忠信为主，以敬（jing，reverence）为务，身体力行，日积月累"；这一理论不仅是传统儒家道德哲学的精华，更能为当代公民道德建设、全球治理伦理构建提供重要思想资源。 

This study argues that the Cheng-Zhu school, using the eight items as steps, constructed a cultivation system that integrates nei sheng wai wang (内圣外王, inner sagehood and outer kingship) and spiritual attainment. The essence of sage-like demeanor is the personalized manifestation of the flowing tianli (天理, Heavenly Principle); the key to achieving such demeanor lies in "taking loyalty and trustworthiness as the foundation, making jing (敬, reverence) the task, practicing personally, and accumulating day by day." This theory is not only the essence of traditional Confucian moral philosophy, but also provides important intellectual resources for contemporary civic moral construction and the ethical framework of global governance. 

【术语注释 / Term Notes】 

内圣外王（nei sheng wai wang，inner sagehood and outer kingship）：儒家修养的核心结构，指通过内在道德修养成就圣贤品格（内圣），并将其推广于外以齐家治国平天下（外王）。 

Nei sheng wai wang (内圣外王, inner sagehood and outer kingship): The core structure of Confucian cultivation, referring to achieving sage character through internal moral cultivation (inner sagehood) and extending it outward to regulate the family, govern the state, and bring peace to the world (outer kingship). 

天理（tianli，Heavenly Principle）：程朱理学的核心本体范畴，指宇宙的根本法则与道德的终极依据，既是自然万物的规律，也是人伦道德的准则。 

Tianli (天理, Heavenly Principle): The core ontological category of Cheng-Zhu Neo-Confucianism, referring to the fundamental law of the universe and the ultimate ground of morality; it is both the principle of natural things and the norm of human relations. 

敬（jing，reverence）：程朱涵养工夫的核心，指内心的敬畏、收束与专一，用以把持心神、存养天理，与穷理相互夹持。 

Jing (敬, reverence): The core of Cheng-Zhu cultivation practice, referring to inner awe, concentration, and singleness of mind, used to hold the mind and preserve Heavenly Principle, complementing the exhaustion of Principle. 

引言 

Introduction 

1.1 研究背景 

1.1 Research Background 

"圣贤气象"的理论溯源，可上溯至先秦儒家对圣贤人格的品鉴，如《论语》（Lunyu，the Analects）中孔子言说志的境界差异、《孟子》（Mengzi，the Mencius）对"浩然之气"（haoran zhi qi，the flood-like vital energy）的阐述。但将其转化为明确的道德修养命题，并系统论述成就路径的，实则始于北宋理学开创者程颢、程颐。 

The theoretical origins of "sage-like demeanor" can be traced back to pre-Qin Confucian appraisals of sage personality, such as Confucius's discussion of differing levels of aspiration in the Lunyu (论语, the Analects), and Mencius's exposition of haoran zhi qi (浩然之气, the flood-like vital energy) in the Mengzi (孟子, the Mencius). However, it was the founders of Northern Song Neo-Confucianism, Cheng Hao and Cheng Yi, who transformed this into an explicit proposition of moral cultivation and systematically articulated the path to its achievement. 

【术语注释 / Term Notes】 

浩然之气（haoran zhi qi，the flood-like vital energy）：孟子提出的道德精神概念，指通过集义养气所达到的至大至刚、充塞天地的道德精神境界，是儒家道德力量的形象化表达。 

Haoran zhi qi (浩然之气, the flood-like vital energy): A moral-spiritual concept proposed by Mencius, referring to the supremely great and firm moral spiritual state that fills heaven and earth, achieved through accumulating righteousness and nourishing one's vital energy; it is an imagistic expression of Confucian moral power. 

二程以学圣为根本志向，将"观圣贤气象"作为学者入道的重要门径，在《二程遗书》（Ercheng Yishu，Surviving Works of the Cheng Brothers）中多次形容圣贤气度，如"仲尼，天地也；颜子，和风庆云也；孟子，泰山岩岩之气象也"，直观揭示不同修养阶位的人格特质。 

The Cheng brothers took learning to become sages as their fundamental aspiration, and regarded "observing sage-like demeanor" as an important gateway for scholars to enter the Way. In the Ercheng Yishu (二程遗书, Surviving Works of the Cheng Brothers), they repeatedly described the bearing of sages—for instance, "Zhongni [Confucius] is like heaven and earth; Yanzi [Yan Hui] is like gentle breezes and auspicious clouds; Mencius has the imposing demeanor of Mount Tai"—directly revealing the personal characteristics of different stages of cultivation. 

南宋朱熹接续二程道统（daotong，lineage of the Way），与吕祖谦编纂《近思录》，特设"圣贤气象"卷，摘录二程、谢良佐、吕大临等理学家的相关语录，作为学者体悟圣贤人格、确立成圣志向的入门文本。 

Zhu Xi of the Southern Song inherited the daotong (道统, lineage of the Way) from the Cheng brothers. Together with Lü Zuqian, he compiled the Jinsilu, dedicating a special chapter to "sage-like demeanor" that excerpts relevant sayings of Neo-Confucians including the Cheng brothers, Xie Liangzuo, and Lü Dalin, serving as an introductory text for scholars to comprehend sage personality and establish the aspiration to become sages. 

【术语注释 / Term Notes】 

道统（daotong，lineage of the Way）：儒家关于圣人之道传承谱系的概念，由韩愈首倡，朱熹系统化，指从尧舜禹汤文武周公到孔孟，再到周敦颐、二程、朱熹的儒家核心精神传承脉络。 

Daotong (道统, lineage of the Way): A Confucian concept concerning the transmission lineage of the sage's Way, first proposed by Han Yu and systematized by Zhu Xi, referring to the transmission of Confucian core spirituality from Yao, Shun, Yu, Tang, Wen, Wu, and the Duke of Zhou to Confucius and Mencius, and then to Zhou Dunyi, the Cheng brothers, and Zhu Xi. 

同时，朱熹重新注解《大学》，补撰《格物补传》（Gewu Zhuan，Supplementary Treatise on the Investigation of Things），将格物致知、诚意正心、修身齐家、治国平天下的八条目，系统整合为循序渐进、由内及外、下学上达的完整圣学工夫链条，弥补了二程对践履次第论述相对零散的缺陷。 

At the same time, Zhu Xi re-annotated the Great Learning and composed the Supplementary Treatise on the Investigation of Things, systematically integrating the eight items—investigating things and extending knowledge, making intentions sincere and rectifying the mind, cultivating the self and regulating the family, governing the state and bringing peace to the world—into a complete chain of sage learning that proceeds gradually, from inner to outer, and from learning below to reaching upward. This remedied the relative fragmentation in the Cheng brothers' discussions of the practical sequence. 

近现代以来，学界对程朱理学的研究多侧重心性论、天理观，对"圣贤气象"的考察也常停留在审美式境界体悟层面，较少将其与《大学》八条目践履次第深度绑定，忽视了程朱圣贤学的实学品格。 

In modern and contemporary scholarship, studies of Cheng-Zhu Neo-Confucianism have largely focused on the theory of mind-nature and the concept of Heavenly Principle. Examinations of "sage-like demeanor" have often remained at the level of aesthetic appreciation of spiritual states, rarely deeply binding it to the practical sequence of the eight items in the Great Learning, thereby neglecting the practical-learning character of Cheng-Zhu sage scholarship. 

钱穆在《朱子新学案》中独辟蹊径，从"实做至诚"的视角重构朱子学体系，尖锐批评后世将圣贤气象误解为"悬空顿悟、神秘体验"的偏误，反复强调：程朱所言圣贤，不是天生神人，乃是实地修养积累而至；圣贤气象，不是空想揣摩的玄妙知觉，而是格物、诚意、修身、治事的工夫纯熟后，天理自然流露出的待人接物的真实气度。 

Qian Mu took a distinctive approach in New Studies on Zhu Xi, reconstructing Zhu Xi's philosophical system from the perspective of "genuine practice and utmost sincerity." He sharply criticized later misunderstandings that treated sage-like demeanor as "empty sudden enlightenment and mystical experience," repeatedly emphasizing: the sages of whom the Cheng-Zhu school spoke were not divine beings born as such, but ordinary people who achieved their status through accumulated concrete cultivation; sage-like demeanor is not an imagined mystical perception, but the authentic bearing in dealing with people and affairs that naturally flows from Heavenly Principle after the practices of investigating things, making intentions sincere, cultivating the self, and handling affairs have become perfected. 

钱穆的学案研究，为重新理解圣贤气象与践履次第的关联，提供了关键的学术锚点。 

Qian Mu's case-study scholarship provides a crucial academic anchor for re-understanding the relationship between sage-like demeanor and the practical sequence of cultivation. 

1.2 问题提出 

1.2 Research Questions 

基于程朱原典与钱穆的学术论断，本文聚焦三大核心问题展开研究： 

Based on the primary texts of the Cheng-Zhu school and Qian Mu's scholarly arguments, this paper focuses on three core research questions: 

第一，理学定义之辨：在二程、朱熹的理学体系中，"圣贤气象"的精准内涵是什么？区别于先秦儒家的圣贤人格说，其理论特质与思想底色何在？钱穆《朱子新学案》如何修正、完善后世对这一范畴的虚化误解？ 

First, the definitional debate within Neo-Confucianism: What is the precise meaning of "sage-like demeanor" in the philosophical systems of the Cheng brothers and Zhu Xi? In contrast to the pre-Qin Confucian theory of sage personality, what are its theoretical characteristics and intellectual foundations? How does Qian Mu's New Studies on Zhu Xi correct and refine later vacuous misunderstandings of this category? 

第二，成就路径之析：程朱将《大学》八条目作为学为圣贤的进业阶梯，八条目的内在逻辑是什么？从格物致知的穷理始基，到平天下的终极实践，每一层工夫如何涵养德性、拓展格局，逐步养成圣贤气象？ 

Second, analysis of the path to achievement: The Cheng-Zhu school takes the eight items of the Great Learning as the ascending steps for learning to become a sage. What is the internal logic of these eight items? From the foundational investigation of principle in investigating things and extending knowledge, to the ultimate practice of bringing peace to the world, how does each layer of practice cultivate virtue, expand one's horizon, and gradually develop sage-like demeanor? 

第三，当代价值之探：在现代社会，程朱的圣贤修养次第是否具有合理性？其对当代个人道德养成、国家治理伦理、全球共生秩序构建，有哪些可资借鉴的思想资源？ 

Third, exploration of contemporary value: In modern society, does the Cheng-Zhu sequence of sage cultivation retain rationality? What intellectual resources can it offer for contemporary personal moral formation, the ethics of state governance, and the construction of a global symbiotic order? 

1.3 文献综述 

1.3 Literature Review 

1.3.1 古代程朱原典文献 

1.3.1 Ancient Primary Texts of the Cheng-Zhu School 

二程《河南程氏遗书》首次提出"圣贤气象"概念，以形象化比喻区分孔子、颜渊、孟子的境界差异，同时初步阐述了"格物穷理""敬义夹持"的修养方法，为后续理论构建奠定基础。 

The Cheng brothers' Henan Chengshi Yishu (Henan Surviving Works of the Cheng Family) first proposed the concept of "sage-like demeanor," using vivid metaphors to distinguish the differing spiritual levels of Confucius, Yan Hui, and Mencius. At the same time, it preliminarily articulated the cultivation methods of "investigating things to exhaust principle" and "reverence and righteousness supporting each other," laying the foundation for subsequent theoretical construction. 

朱熹、吕祖谦《近思录·圣贤气象》卷，系统辑录北宋理学家的相关言论，确立了"观圣贤气象"的为学宗旨；朱熹《四书章句集注》（Sishu Zhangju Jizhu，Collected Commentaries on the Four Books）重新诠释《大学》次第，《格物补传》明确了"积习贯通"的认知逻辑；《朱子语类》（Zhuzi Yulei，Classified Conversations of Master Zhu）中大量师生问答，进一步细化了八条目的实践要领，辨析了颜渊、曾参、曾晳等圣贤的气象差异，反复批评"只揣摩气象而不做实修工夫"的不实学风。 

The "Sage-Like Demeanor" chapter of Zhu Xi and Lü Zuqian's Jinsilu systematically compiled relevant statements of Northern Song Neo-Confucians, establishing the scholarly aim of "observing sage-like demeanor." Zhu Xi's Sishu Zhangju Jizhu (四书章句集注, Collected Commentaries on the Four Books) reinterpreted the sequence of the Great Learning, and the Supplementary Treatise on the Investigation of Things clarified the cognitive logic of "accumulated practice leading to comprehensive understanding." The extensive teacher-student dialogues in Zhuzi Yulei (朱子语类, Classified Conversations of Master Zhu) further refined the practical essentials of the eight items, analyzed the differences in demeanor among sages such as Yan Hui, Zeng Shen, and Zeng Xi, and repeatedly criticized the impractical scholarly tendency of "merely contemplating demeanor without engaging in concrete cultivation." 

1.3.2 近现代学术研究 

1.3.2 Modern and Contemporary Scholarship 

现代新儒家学者多从心性境界角度阐释圣贤气象：冯友兰《新原人》（Xin Yuanren，新原人，A New Treatise on the Nature of Man）将人格境界分为自然、功利、道德、天地四层，把圣贤气象归为天地境界的外在表现；牟宗三《心体与性体》（Xinti yu Xingti，心体与性体，Substance of Mind and Substance of Nature）认为，程朱以"性即理"（xing ji li，性即理，nature is principle）为核心，圣贤气象是天理通体流行的呈现，但将程朱践履工夫视为"渐教"，相对忽视其实学价值。 

Modern New Confucian scholars have largely interpreted sage-like demeanor from the perspective of mind-nature spiritual states: Feng Youlan's Xin Yuanren (新原人, A New Treatise on the Nature of Man) divided personal spiritual states into four levels—natural, utilitarian, moral, and transcendent—and classified sage-like demeanor as the external manifestation of the transcendent level. Mou Zongsan's Xinti yu Xingti (心体与性体, Substance of Mind and Substance of Nature) argued that the Cheng-Zhu school, centered on xing ji li (性即理, nature is principle), presents sage-like demeanor as the manifestation of Heavenly Principle flowing throughout the whole person, but regarded Cheng-Zhu practical cultivation as "gradual teaching," relatively neglecting its practical-learning value. 

近年来，国内学界逐渐重视圣贤气象的实践维度：陈来《宋明理学》指出，圣贤气象是理学家道德理想的审美化表达，与日常修养工夫紧密关联；李景林《〈近思录〉"圣贤气象"篇的教化意义》提出，"圣贤气象"是理学的教化宗旨，引导学者在日用人伦中践履圣贤之道。 

In recent years, domestic scholarship has gradually emphasized the practical dimension of sage-like demeanor: Chen Lai's Song-Ming Lixue (宋明理学, Song-Ming Neo-Confucianism) points out that sage-like demeanor is the aesthetic expression of Neo-Confucians' moral ideals, closely connected to daily cultivation practice. Li Jinglin's "The Pedagogical Significance of the 'Sage-Like Demeanor' Chapter in the Jinsilu" proposes that "sage-like demeanor" is the pedagogical aim of Neo-Confucianism, guiding scholars to practice the way of sages in daily human relations. 

但现有研究存在明显不足：一是割裂了圣贤气象与《大学》八目的内在关联，缺乏对工夫—境界完整逻辑的梳理；二是忽视钱穆朱子学研究的独特价值，未能从"实学践履"角度纠正以往的虚化解读；三是较少将传统平天下思想与现代全球治理伦理开展跨时空对话。 

However, existing research has clear shortcomings: first, it severed the internal connection between sage-like demeanor and the eight items of the Great Learning, lacking a systematic梳理 of the complete logic of practice and spiritual state; second, it neglected the unique value of Qian Mu's Zhu Xi scholarship, failing to correct previous vacuous interpretations from the perspective of "practical learning and concrete practice"; third, it rarely engaged in cross-temporal dialogue between the traditional ideal of bringing peace to the world and modern global governance ethics. 

1.3.3 钱穆《朱子新学案》的研究视角 

1.3.3 Qian Mu's Research Perspective in New Studies on Zhu Xi 

钱穆在《朱子新学案》中突破此前心性哲学的研究框架，以"践履实学"为核心重构朱子学。他明确指出："朱子言圣贤，不谓其有天生之异，只在日用间时时存得天理，行得天理，积累纯熟，便自能显出这般气象"；又批评后世学者"不肯一味实地用工，却将圣贤气象悬空揣摩，想象出一种玄妙模样，与朱子原典全然相悖"。 

In New Studies on Zhu Xi, Qian Mu broke through the previous research framework of mind-nature philosophy, reconstructing Zhu Xi's learning with "practical learning through concrete practice" at its core. He explicitly stated: "When Zhu Xi speaks of sages, he does not claim they have innate differences; rather, in daily life they constantly preserve Heavenly Principle and act in accordance with it, and through accumulated practice reaching perfection, they naturally manifest such demeanor." He also criticized later scholars who "refuse to engage in solid concrete practice, but instead contemplate sage-like demeanor in the abstract, imagining some mystical appearance that is entirely contrary to Zhu Xi's original texts." 

钱穆的研究，着重梳理了八条目与圣贤气象的对应逻辑：格物致知是"知圣"，诚意正心是"存圣"，修身齐家是"行圣"，治国平天下是"推圣"，从认知、存养到实践，形成完整的养成链条。这一视角，为本文开展系统研究提供了关键的学术指引。 

Qian Mu's research focused on mapping the corresponding logic between the eight items and sage-like demeanor: investigating things and extending knowledge is "knowing sagehood," making intentions sincere and rectifying the mind is "preserving sagehood," cultivating the self and regulating the family is "practicing sagehood," and governing the state and bringing peace to the world is "extending sagehood"—forming a complete chain of development from cognition, through preservation, to practice. This perspective provides crucial scholarly guidance for the systematic research in this paper. 

1.4 研究方法与研究意义 

1.4 Research Methods and Significance 

1.4.1 研究方法 

1.4.1 Research Methods 

第一，原典读法：以《二程遗书》《近思录》《四书章句集注》《朱子语类》等程朱原典为核心依据，同时参照黄榦《徽州朱文公祠堂记》等宋人文集，严格核对引文出处，确保文本解读的准确性。

 First, close reading of primary texts: Taking the Cheng-Zhu primary texts—including the Surviving Works of the Cheng Brothers, Reflections on Things at Hand, Collected Commentaries on the Four Books, and Classified Conversations of Master Zhu—as core sources, while also consulting Song dynasty literary collections such as Huang Gan's "Record of the Ancestral Hall of Lord Zhu Wen of Huizhou," to rigorously verify citation sources and ensure textual accuracy.

 第二，学案分析法：以钱穆《朱子新学案》的实学论述为统领，梳理程朱理学的道统脉络、工夫次第，辨析不同圣贤的气象差异，还原理学"以学成圣"的实践逻辑。 

Second, case-study analysis of scholarly traditions: Taking Qian Mu's practical-learning arguments in New Studies on Zhu Xi as the guiding framework, this paper traces the lineage of the Way and the sequence of cultivation practices in Cheng-Zhu Neo-Confucianism, analyzes the differences in demeanor among various sages, and reconstructs the practical logic of "becoming a sage through learning" in Neo-Confucianism. 

第三，伦理阐释法：将传统儒家的道德范畴与现代社会伦理结合，把"平天下"的传统治理思想，转化为当代全球治理伦理，挖掘圣贤人格风范在现代公共生活中的价值。 

Third, ethical interpretation: Combining traditional Confucian moral categories with modern social ethics, this paper transforms the traditional governance ideal of "bringing peace to the world" into contemporary global governance ethics, exploring the value of sage-like personal bearing in modern public life. 

1.4.2 研究意义 

1.4.2 Research Significance 

理论意义：系统打通"圣贤气象"与《大学》八条目践履次第的内在关联，纠正以往研究偏重境界体悟、忽视实做工夫的偏误；以钱穆的学案研究为中介，重新建构程朱下学上达、内外兼修、圣圣合一的圣贤学理论体系，丰富宋明理学的实践维度研究。 

Theoretical significance: This paper systematically establishes the internal connection between "sage-like demeanor" and the practical sequence of the eight items in the Great Learning, correcting the bias in previous research that emphasized spiritual realization while neglecting concrete practice. Using Qian Mu's case-study scholarship as a medium, it reconstructs the Cheng-Zhu theoretical system of sage learning—learning from below and reaching upward, cultivating both inner and outer, and uniting sage with sage—thereby enriching research on the practical dimension of Song-Ming Neo-Confucianism. 

现实意义：程朱主张"以圣人为的"，强调道德修养从日常小事做起、循序渐进，这为当代公民道德教育、个人品格提升提供了可操作的实践路径；其"万物一体之仁"（wanwu yiti zhi ren，the benevolence of all things as one body）、"絜矩之道"（xieju zhi dao，the way of measuring with the carpenter's square）的思想，与人类命运共同体理念高度契合，能够为全球治理体系建设提供仁道、包容、共赢的传统伦理资源。 

Practical significance: The Cheng-Zhu school advocated "taking the sage as the goal," emphasizing that moral cultivation begins with small daily matters and proceeds gradually. This provides an operable practical path for contemporary civic moral education and personal character development. Its ideas of wanwu yiti zhi ren (万物一体之仁, the benevolence of all things as one body) and xieju zhi dao (絜矩之道, the way of measuring with the carpenter's square) align closely with the concept of a community with a shared future for humanity, providing traditional ethical resources of benevolence, inclusiveness, and mutual benefit for the construction of the global governance system. 

【术语注释 / Term Notes】 

万物一体（wanwu yiti，all things as one body）：儒家仁学的核心境界，指超越自我与他者的界限，以天地万物为一体的仁爱情怀，是程朱"民胞物与"精神的哲学表达。 

Wanwu yiti (万物一体, all things as one body): The core realm of Confucian benevolence, referring to the loving concern that transcends the boundary between self and other and regards heaven, earth, and all things as one body; it is the philosophical expression of the Cheng-Zhu spirit of "regarding the people as compatriots and things as companions." 

絜矩之道（xieju zhi dao，the way of measuring with the carpenter's square）：《大学》平天下的核心伦理，指以自身为尺度，推己及人，换位思考，公心处事，使天下之人各得其分。 

Xieju zhi dao (絜矩之道, the way of measuring with the carpenter's square): The core ethics of bringing peace to the world in the Great Learning, referring to using oneself as the measure, extending oneself to others, empathizing, and acting with impartiality, so that all people under heaven attain their proper place. 

一、核心概念界定：程朱理学视域下的"圣贤气象" 

I. Definition of the Core Concept: "Sage-Like Demeanor" in the Horizon of Cheng-Zhu Neo-Confucianism 

"圣贤气象"并非单一的理论概念，而是程朱理学道德修养工夫、天理认知境界与人格风范的统一体。要明晰其定义与成就路径，需先溯源其理论流变，解析《近思录》的编辑意图，再结合钱穆的诠解，把握其实学本质。 

"Sage-like demeanor" is not a single theoretical concept, but a unity of the practical cultivation of moral self-cultivation, the cognitive state of Heavenly Principle, and personal bearing in Cheng-Zhu Neo-Confucianism. To clarify its definition and the path to its achievement, one must first trace its theoretical evolution, analyze the editorial intent of the Jinsilu, and then, integrating Qian Mu's interpretations, grasp its practical-learning essence. 

1.1 "圣贤气象"的理学溯源与道统底色 

1.1 Neo-Confucian Origins and the Foundation of the Lineage of the Way 

"气象"一词，原指自然界的景色、气态，魏晋后用于形容人的仪容、气度、胸襟。北宋二程首次将其引入理学，用于描述圣贤人格的整体特质，将此前抽象的道德理想，转化为可感知、可体悟、可学习的具体人格形象。 

The term qixiang (气象, demeanor/atmosphere) originally referred to natural scenery and atmospheric states. After the Wei-Jin period, it came to describe a person's appearance, bearing, and breadth of mind. The Cheng brothers of the Northern Song first introduced it into Neo-Confucianism to describe the overall characteristics of sage personality, transforming previously abstract moral ideals into concrete personal images that could be perceived, comprehended, and learned from. 

程颢在《二程遗书》中以天地、和风庆云、泰山岩岩为喻，分别形容孔子、颜渊、孟子的气度，直观展现不同修养阶位的圣贤的境界差异；他进一步提出："凡看《论语》，非但欲理会文字，须要识得圣贤气象"，将体悟圣贤气象视为读圣典、做修养工夫的重要门径。 

In the Surviving Works of the Cheng Brothers, Cheng Hao used the metaphors of heaven and earth, gentle breezes and auspicious clouds, and the imposing presence of Mount Tai to describe the respective bearings of Confucius, Yan Hui, and Mencius, directly revealing the differences in spiritual attainment among sages at different cultivation stages. He further proposed: "When reading the Analects, one should not merely seek to understand the words, but must recognize the sage-like demeanor"—regarding the comprehension of sage-like demeanor as an important gateway for reading sacred texts and engaging in cultivation practice. 

朱熹完全继承二程的这一论述，在《论语集注》中进一步发挥，解读《论语》"吾与点也"章节时，详细阐发曾点的气象特质："曾点之学，盖有以见夫人欲（renyu，human desire）尽处，天理流行，随处充满，无少欠阙。故其动静之际，从容如此"，将这种"胸次悠然，与天地万物上下同流"的气度，视为圣贤气象的典型表现。

 Zhu Xi fully inherited this discussion from the Cheng brothers and further developed it in his Commentaries on the Analects. In interpreting the passage "I agree with Dian [Zeng Xi]," he elaborated on the characteristics of Zeng Xi's demeanor: "Zeng Xi's learning evidently reached the point where renyu (人欲, human desire) is exhausted and Heavenly Principle flows everywhere, pervading all things without the slightest deficiency. Thus in his movement and stillness, he is so at ease." He regarded this kind of bearing—"with a mind at ease, flowing above and below with heaven, earth, and the myriad things"—as the quintessential manifestation of sage-like demeanor.

 【术语注释 / Term Notes】

 人欲（renyu，human desire）：程朱理学中与天理相对的概念，指超出正当需求的私欲、偏情，是道德修养需要去除的对象；"存天理，灭人欲"是程朱修养论的核心纲领。

 Renyu (人欲, human desire): In Cheng-Zhu Neo-Confucianism, the concept opposed to Heavenly Principle, referring to selfish desires and partial emotions that exceed legitimate needs, which moral cultivation must eliminate; "preserving Heavenly Principle and extinguishing human desire" is the core program of Cheng-Zhu cultivation theory.

 在道统谱系上，朱熹与弟子黄榦构建了完整的圣学传承脉络：尧、舜、汤、文、武、周公行天理于天下，孔子、孟子讲明天理于世，周敦颐、二程、张载接续道统，朱熹本人则集理学之大成。

 In the genealogy of the lineage of the Way, Zhu Xi and his disciple Huang Gan constructed a complete tradition of sage learning: Yao, Shun, Tang, Wen, Wu, and the Duke of Zhou practiced Heavenly Principle throughout the world; Confucius and Mencius clarified Heavenly Principle for the world; Zhou Dunyi, the Cheng brothers, and Zhang Dai continued the lineage; and Zhu Xi himself synthesized the great achievements of Neo-Confucianism.

 《近思录·圣贤气象》卷收录的人物，基本都在这一道统谱系内，这意味着：程朱所言圣贤气象，不是泛指古代杰出人物的风度，而是指践行天理、传承道统的儒者的专属人格风范，底色是天理的流行，核心是仁道的呈现。

 The figures included in the "Sage-Like Demeanor" chapter of the Jinsilu are essentially all within this lineage of the Way. This means that the sage-like demeanor of which the Cheng-Zhu school speaks does not refer generally to the bearing of outstanding ancient figures, but specifically to the personal bearing of Confucians who practice Heavenly Principle and transmit the lineage of the Way—its foundation is the flowing of Heavenly Principle, and its core is the manifestation of the way of benevolence.

 1.2 《近思录》"圣贤气象"卷的编辑意图

 1.2 Editorial Intent of the "Sage-Like Demeanor" Chapter in the Jinsilu

 淳熙二年（1175），朱熹与吕祖谦合编《近思录》，摘取北宋周敦颐、二程、张载四家的语录，分十四门编排。末卷"圣贤气象"，收录语录二十六条，这一编排体例体现了朱熹深刻的学术用意：

 In the second year of the Chunxi reign (1175), Zhu Xi and Lü Zuqian co-edited the Jinsilu, selecting sayings from four Northern Song masters—Zhou Dunyi, the Cheng brothers, and Zhang Zai—and organizing them into fourteen categories. The final chapter, "Sage-Like Demeanor," contains twenty-six sayings. This organizational structure reflects Zhu Xi's profound scholarly intent: 

第一，明示为学宗旨：理学的终极目标，不是研习文字、考辨制度，而是学为圣贤。将"圣贤气象"置于全书末尾，作为总结性内容，明确指示学者：读《近思录》、修圣贤工夫，最终要以圣贤为模范，变化气质，养成圣贤般的人格气度。 

First, to make explicit the aim of learning: The ultimate goal of Neo-Confucianism is not the study of texts or the examination of institutions, but learning to become a sage. Placing "sage-like demeanor" at the end of the book as a concluding section clearly instructs scholars: in reading the Jinsilu and practicing sage cultivation, one must ultimately take sages as models, transform one's physical and psychological constitution (qizhi, 气质), and develop a sage-like personal bearing. 

第二，提供体悟标杆：书中收录了程氏师徒对尧、舜、孔子、颜渊、孟子等圣贤的品评，用生动、形象的语言描绘圣贤的德业、学识、志趣、襟怀，将抽象的天理境界，转化为具体可感的人格样本，方便学者对比、揣摩、学习。 

Second, to provide benchmarks for comprehension: The book includes the Cheng brothers' and their disciples' evaluations of sages such as Yao, Shun, Confucius, Yan Hui, and Mencius, using vivid and figurative language to depict their virtuous achievements, learning, aspirations, and breadth of mind. This transforms the abstract state of Heavenly Principle into concrete and perceptible personal examples, facilitating comparison, contemplation, and learning by scholars. 

第三，强调下学上达：《近思录》此前诸卷，分述格物、诚意、治家、治国等实践工夫，末卷收束于圣贤气象，意在说明：圣贤气象绝非悬空体悟可得，而是日常践履工夫的必然结果；学者只需循序渐进做实修工夫，积累日久，自然能趋近圣贤境界。 

Third, to emphasize learning from below and reaching upward: The preceding chapters of the Jinsilu discuss practical cultivation such as investigating things, making intentions sincere, regulating the family, and governing the state. The final chapter culminates in sage-like demeanor, intending to show that sage-like demeanor is by no means attainable through empty contemplation, but is the inevitable result of daily practical cultivation. Scholars need only proceed gradually with concrete practice, and through long accumulation, will naturally approach the state of sages. 

1.3 钱穆对圣贤气象的实学诠解 

1.3 Qian Mu's Practical-Learning Interpretation of Sage-Like Demeanor 

钱穆《朱子新学案》的突出贡献，是剥离后世附加在圣贤气象上的玄虚色彩，还原其实学本质，提出三大核心论断： 

The outstanding contribution of Qian Mu's New Studies on Zhu Xi is to strip away the mystical coloration that later generations attached to sage-like demeanor, restore its practical-learning essence, and propose three core arguments: 

第一，圣贤非生知，乃学以至之：钱穆强调，程朱从不认为圣贤是天生的超人，只认为他们是能时时存得天理、行得天理的普通人。朱子曾说："圣贤也是做功夫做出来底"，区别只在于圣贤能持续做工夫，不被私欲蒙蔽，不半途而废。 

First, sages are not born with knowledge, but achieve it through learning: Qian Mu emphasized that the Cheng-Zhu school never regarded sages as superhuman beings born as such, but merely as ordinary people who could constantly preserve Heavenly Principle and act in accordance with it. Zhu Xi once said: "Sages, too, are made through cultivation practice." The only difference is that sages can sustain their practice without being obscured by selfish desires or giving up halfway. 

第二，气象非空想，乃工夫之验：钱穆批评后世学者"不就自己身心日常践履上用功，却去凭空想象圣贤如何如何，只揣摩个模样，便自以为得"的虚妄学风。他严格依据朱子原典，界定圣贤气象："只是圣贤平日一言一行、一颦一笑之间，自然流露出的一种气度。这气度并非有意装做，乃是他胸中道理充足、私欲净尽后，自然发见于外的模样"，是道德修养纯熟的外在验证。 

Second, demeanor is not empty imagination, but the verification of practice: Qian Mu criticized the虚妄 scholarly tendency of later scholars who "do not exert themselves in daily practice of their own bodies and minds, but instead imagine in the abstract what sages are like, merely contemplating an appearance and then presuming they have attained it." Strictly based on Zhu Xi's original texts, he defined sage-like demeanor as "simply a kind of bearing that naturally manifests in the sages' daily words and deeds, their every frown and smile. This bearing is not deliberately performed, but is the appearance that naturally emerges externally after the principles in their breast are sufficient and selfish desires are completely eliminated"—the external verification of perfected moral cultivation. 

第三，观气象非悟入，须结合工夫：钱穆指出，程朱虽教人"观圣贤气象"，但绝非主张以直觉体悟的方式，凭空去悟圣贤的境界；而是要学者先做格物、诚意、修身的实功，再对照圣贤的言行气象，反省自身的不足，以圣贤为标杆，在日用人伦中不断磨砺自己。 

Third, observing demeanor is not entry through sudden enlightenment, but must be combined with practice: Qian Mu pointed out that although the Cheng-Zhu school taught people to "observe sage-like demeanor," it by no means advocated intuitively realizing the state of sages in the abstract. Rather, it required scholars to first engage in the concrete practice of investigating things, making intentions sincere, and cultivating the self, and then, comparing themselves with the words, deeds, and demeanor of sages, reflect on their own shortcomings, taking sages as benchmarks and constantly tempering themselves in daily human relations. 

综合程朱原典与钱穆的学术总结，可对"圣贤气象"下一个完整的理学定义：圣贤气象是道德主体依据《大学》八条目，持续践履天理、去除私欲，达到私欲净尽、天理流行的境界后，充养于内而流露于外的整体人格风范。它包括圣贤的胸襟格局、待人接物的态度、言行举止的气度，以及整个人格彰显出的道德力量。其本质是天理的人格化呈现，其成就路径必然是循序渐进的实地践履。 

Synthesizing the primary texts of the Cheng-Zhu school and Qian Mu's scholarly summary, a complete Neo-Confucian definition of "sage-like demeanor" can be formulated: Sage-like demeanor is the integrated personal bearing that a moral subject, following the eight items of the Great Learning, cultivates internally and manifests externally after continuously practicing Heavenly Principle and eliminating selfish desires to reach the state where selfish desires are completely purged and Heavenly Principle flows freely. It includes the sage's breadth of mind and vision, attitude in dealing with people and affairs, bearing in speech and conduct, and the moral power manifested by the whole personality. Its essence is the personalized presentation of Heavenly Principle, and the path to its achievement is necessarily gradual, concrete practice. 

二、内圣工夫：下学上达与圣贤气象的初步养成 

II. Inner Sagehood Practice: Learning from Below, Reaching Upward, and the Initial Formation of Sage-Like Demeanor 

程朱认为，学为圣贤的第一步是修己，即向内涵养德性，这是圣贤气象养成的基础。《大学》八条目巾，格物致知、诚意正心属于内圣工夫，层层推进，实现对天理的体认、存养，将外在道德规范内化为真实的道德信念，完成圣贤气象的内敛性积淀。

 The Cheng-Zhu school held that the first step in learning to become a sage is self-cultivation, that is, cultivating virtue inwardly, which is the foundation for developing sage-like demeanor. Among the eight items of the Great Learning, investigating things and extending knowledge, and making intentions sincere and rectifying the mind belong to the practice of inner sagehood. Proceeding layer by layer, they achieve the comprehension and preservation of Heavenly Principle, internalize external moral norms into genuine moral convictions, and complete the inward accumulation of sage-like demeanor.

 2.1 格物致知：穷理入圣的始基工夫

 2.1 Investigating Things and Extending Knowledge: The Foundational Practice of Exhausting Principle to Enter Sagehood

 圣贤气象的养成，必先明辨天理、认知义理。若连是非善恶的道理都不曾明白，诚意正心就失去了依据，道德实践便会沦为盲目的行为。因此，程朱将格物致知定为《大学》八条目之首，作为入圣的第一工夫。

 The development of sage-like demeanor must begin with clearly distinguishing Heavenly Principle and cognizing moral principles. If one does not even understand the principles of right and wrong, good and evil, then making intentions sincere and rectifying the mind lose their basis, and moral practice degenerates into blind action. Therefore, the Cheng-Zhu school designated investigating things and extending knowledge as the first of the eight items in the Great Learning, the primary practice for entering sagehood.

 2.1.1 程颐的"渐次穷理"说

 2.1.1 Cheng Yi's Theory of "Gradually Exhausting Principle"

 程颐首次从认识论层面阐释格物："格，至也，言穷至物理也"，将格物界定为穷尽事物的道理。他特别强调，穷理不是一日之功，不能一蹴而就，必须采用渐进积累的方式："今日格一件，明日又格一件，积习既多，然后脱然自有贯通处"。

 Cheng Yi first explained gewu (格物, investigating things) from an epistemological perspective: "Ge means 'to reach'; it means to exhaust and reach the principle of things." He defined investigating things as exhausting the principles of things. He particularly emphasized that exhausting principle is not the work of a single day and cannot be accomplished at once, but must proceed through gradual accumulation: "Today investigate one thing, tomorrow investigate another; when accumulated practice is sufficient, then naturally there will be a point of comprehensive understanding."

 需要注意的是，程颐所说的"物理"，并非现代意义上的自然科学规律，而是人伦日用间的天理：事亲的孝理、事君的忠理、交友的信理、待人的恕理，乃至洒扫应对、饮食起居的日常礼节，都是格物的对象。这一界定，明确了格物的道德实践属性，将认知活动直接导向道德修养。

 It should be noted that the "principles of things" of which Cheng Yi spoke are not natural scientific laws in the modern sense, but Heavenly Principle in daily human relations: the principle of filial piety in serving parents, the principle of loyalty in serving one's lord, the principle of trustworthiness in friendships, the principle of reciprocity in dealing with others, and even the daily rituals of sweeping, responding, eating, drinking, and daily living—all are objects of investigating things. This definition clarifies the moral-practical character of investigating things, directing cognitive activity straight toward moral cultivation.

 2.1.2 朱熹《格物补传》的贯通逻辑

 2.1.2 The Logic of Comprehensive Understanding in Zhu Xi's Supplementary Treatise on the Investigation of Things

 朱熹完全赞同程颐的解读，在《大学章句》中进一步定义："格者，至也，物犹事也。穷至事物之理，欲其极处无不到也"；"致，推极也；知，犹识也。推极吾之知识，欲其所知无不尽也"，明确了格物是穷尽事物的理，致知是推极自己的认知。

 Zhu Xi fully agreed with Cheng Yi's interpretation and further defined it in his Commentary on the Great Learning: "Ge means 'to reach'; wu means 'affairs.' To exhaust and reach the principles of things and affairs, desiring that no extreme point be left unreached." "Zhi means 'to push to the utmost'; zhi means 'knowledge.' To push my knowledge to the utmost, desiring that nothing I know be left unexhausted." This clarifies that investigating things is exhausting the principles of things, and extending knowledge is pushing one's cognition to its limit.

 鉴于《大学》原文缺失格物致知传，朱熹补上《格物补传》，完整构建了穷理→积累→贯通的认知逻辑：

 Given that the original text of the Great Learning lacked a commentary on investigating things and extending knowledge, Zhu Xi composed the Supplementary Treatise on the Investigation of Things, fully constructing the cognitive logic of exhausting principle → accumulation → comprehensive understanding:

 所谓致知在格物者，言欲致吾之知，在即物而穷其理也。盖人心之灵，莫不有知，而天下之物，莫不有理。惟于理有未穷，故其知有不尽也。是以大学始教，必使学者，即凡天下之物，莫不因其已知之理，而益穷之，以求至乎其极。至于用力之久，而一旦豁然贯通焉，则众物之表里精粗无不到，而吾心之全体大用无不明矣。

 What is meant by "extending knowledge lies in investigating things" is that to extend my knowledge, I must approach things and exhaust their principles. For the intelligence of the human mind possesses knowledge, and all things under heaven possess principles. It is only because principles have not been exhausted that knowledge has not been fully extended. Therefore, when the Great Learning begins its teaching, it must cause scholars, in approaching all things under heaven, to further exhaust them on the basis of the principles they already know, seeking to reach the ultimate. After prolonged effort, there will come a day of sudden comprehensive understanding, when the exterior and interior, the refined and coarse of all things will be reached, and the whole substance and great function of my mind will be illuminated without obstruction.

 朱熹的这一论述，有两层关键意思：第一，认知的基础是"即物穷理"，必须接触具体事物，在实践中穷究道理，不能脱离事物凭空冥思；第二，认知的过程是由渐而顿，先用日积月累的工夫，今日格一物、明日格一物，在大量实践中积累认知，等到工夫纯熟，自然会豁然贯通，从对具体道理的认知，上升为对天理的整体体认。

 Zhu Xi's discussion contains two key points: First, the foundation of cognition is "approaching things to exhaust principle"—one must engage with concrete things and exhaust principles in practice, not detach from things and meditate in the abstract. Second, the process of cognition proceeds from the gradual to the sudden: first through daily accumulated practice, investigating one thing today and another tomorrow, accumulating cognition through extensive practice; when practice becomes perfected, there will naturally be sudden comprehensive understanding, rising from cognition of specific principles to a holistic comprehension of Heavenly Principle.

 2.1.3 钱穆对格物义理的辨正

 2.1.3 Qian Mu's Clarification of the Meaning of Investigating Things

 钱穆在《朱子新学案》中，针对后世对朱子格物说的两类误解，专门做了辨正，明确了格物与圣贤气象的关联：

 In New Studies on Zhu Xi, Qian Mu specifically clarified two types of later misunderstandings of Zhu Xi's theory of investigating things, clarifying the connection between investigating things and sage-like demeanor:

 其一，辨正"格物为求科学之理"的误解：钱穆提出，朱子言格物，重心从未放在研究自然事物的客观属性上，核心对象是人伦物理、日用常行。朱子曾说："格物，是要格父子有亲、君臣有义、夫妇有别、长幼有序、朋友有信的道理"，完全指向道德实践。通过格物，学者明彻人伦间的天理，心中的私见、偏见慢慢消除，气度自然变得平正、通达，为后续修养打下基础。

 First, correcting the misunderstanding that "investigating things seeks scientific principles": Qian Mu proposed that when Zhu Xi spoke of investigating things, his focus was never on studying the objective properties of natural things; the core objects were human relations and daily conduct. Zhu Xi once said: "Investigating things means investigating the principles of affection between father and son, righteousness between lord and minister, distinction between husband and wife, order between elder and younger, and trustworthiness between friends"—entirely directed toward moral practice. Through investigating things, scholars thoroughly understand Heavenly Principle in human relations, their personal prejudices and biases gradually dissolve, and their bearing naturally becomes balanced and penetrating, laying the foundation for subsequent cultivation.

 其二，辨正"格物为顿入顿悟"的误解：钱穆强调，朱子格物的核心在积累渐进，绝不是陆王心学所言的"先立乎其大者"的顿悟。必须从眼前实事做起，积累多了，自然贯通；若跳过这一步，直接去揣摩圣贤气象，想象"吾与点也"的境界，便会流入空疏狂妄，毫无实功。

 Second, correcting the misunderstanding that "investigating things is sudden entry and sudden enlightenment": Qian Mu emphasized that the core of Zhu Xi's investigating things lies in gradual accumulation, and is by no means the sudden enlightenment of "first establishing the great" as in Lu-Wang learning of mind. One must begin with the concrete affairs at hand; with sufficient accumulation, comprehensive understanding naturally follows. If one skips this step and directly contemplates sage-like demeanor, imagining the state of "I agree with Dian," one will fall into emptiness and arrogance, with no real achievement whatsoever.

 2.2 诚意正心：存理去欲的居敬工夫

 2.2 Making Intentions Sincere and Rectifying the Mind: The Practice of Reverence for Preserving Principle and Eliminating Desire 

格物致知解决的是知理的问题，即从外部认知天理；诚意正心解决的是存理的问题，即将外在的天理，转化为内在的真实道德信念，去除私欲的遮蔽，实现心灵的纯正。这是内圣工夫的核心枢纽，是圣贤气象由认知转向内化的关键。 

Investigating things and extending knowledge address the problem of knowing principle, that is, cognizing Heavenly Principle from the outside. Making intentions sincere and rectifying the mind address the problem of preserving principle, that is, transforming external Heavenly Principle into internal genuine moral conviction, removing the obscuration of selfish desires, and achieving purity of mind. This is the core hub of inner sagehood practice, the key transition of sage-like demeanor from cognition to internalization. 

2.2.1 诚意：慎独以真实其心念 

2.2.1 Making Intentions Sincere: Being Cautious in Solitude to Make One's Thoughts Genuine 

《大学》原文界定诚意的核心内涵："所谓诚其意者，毋自欺也。如恶恶臭，如好好色，此之谓自谦。故君子必慎其独也"，将"毋自欺""慎独"（shendu，being cautious in solitude）作为诚意的根本要领。 

The original text of the Great Learning defines the core meaning of making intentions sincere: "What is meant by making one's intentions sincere is not deceiving oneself. As when one hates a bad smell or loves a beautiful sight—this is called self-satisfaction. Therefore, the noble person must be cautious in solitude." It takes "not deceiving oneself" and shendu (慎独, being cautious in solitude) as the fundamental essentials of making intentions sincere. 

【术语注释 / Term Notes】 

慎独（shendu，being cautious in solitude）：儒家诚意工夫的核心要领，指在他人看不见、听不到的独处之时，在念头刚刚发起的细微之处，严格省察自己，不欺骗自己，不让恶念潜伏。 

Shendu (慎独, being cautious in solitude): The core practice of Confucian intention-sincerity, referring to strictly examining oneself in moments of solitude when others cannot see or hear, at the subtle moment when a thought first arises, not deceiving oneself and not allowing evil thoughts to lurk. 

朱熹在《大学章句》中进一步诠释："诚，实也。意者，心之所发也。实其心之所发，欲其一于善而无自欺也"，明确诚意是让心念的发动处真实无妄，完全趋向善，不能有一丝一毫的自欺。比如，明知这事不合理，却勉强去做；明知这善该做，却不肯力行；或是在别人面前伪装行善，独处时便放纵私欲，都是自欺，都是意不诚。 

Zhu Xi further interpreted this in his Commentary on the Great Learning: "Cheng means 'genuine'; yi means 'the arousal of the mind.' To make genuine the arousals of one's mind, desiring that they be unified in goodness and without self-deception." This clarifies that making intentions sincere means making the point where thoughts arise genuine and without pretense, entirely tending toward goodness, with not the slightest self-deception. For example, knowing that something is unreasonable yet forcing oneself to do it; knowing that a good deed should be done yet refusing to practice it earnestly; or pretending to do good in front of others while indulging selfish desires in solitude—all are self-deception, all are insincere intentions. 

慎独是诚意的实践要领：在别人看不见、听不到，只有自己知道的独处场景下，在念头刚刚发起、还未做出行为的细微时刻，严格省察自己的心思，不欺骗自己，不让恶念潜伏，让善念真实存于心中。能做到慎独，心中的天理便会渐渐扎实，私欲自然渐渐消退，这是涵养圣贤气象的关键一步。 

Being cautious in solitude is the practical essential of making intentions sincere: in situations of solitude where no one else can see or hear, where only oneself knows, at the subtle moment when a thought has just arisen but has not yet become action, one strictly examines one's mind, not deceiving oneself, not allowing evil thoughts to lurk, and letting good thoughts genuinely abide in the mind. If one can be cautious in solitude, Heavenly Principle in the mind will gradually become firm, and selfish desires will naturally recede—this is a crucial step in cultivating sage-like demeanor. 

2.2.2 正心：居敬以去除其偏蔽 

2.2.2 Rectifying the Mind: Abiding in Reverence to Remove Partiality and Obscuration 

诚意之后，还须做正心工夫。《大学》阐明正心的逻辑："身有所忿懥，则不得其正；有所恐惧，则不得其正；有所好乐，则不得其正；有所忧患，则不得其正"，指出愤怒、恐惧、偏好、忧患四类情绪，是心不正的根源。人若被情绪左右，失去平衡，心就会被私欲蒙蔽，不能循从天理。 

After making intentions sincere, one must still engage in the practice of rectifying the mind. The Great Learning clarifies the logic of rectifying the mind: "If the mind has anger, it cannot be rectified; if it has fear, it cannot be rectified; if it has fondness, it cannot be rectified; if it has anxiety, it cannot be rectified." This points out that four types of emotions—anger, fear, fondness, and anxiety—are the roots of an unrectified mind. If a person is controlled by emotions and loses balance, the mind will be obscured by selfish desires and unable to follow Heavenly Principle. 

二程提出"涵养须用敬"的方法，作为正心的关键路径。程颐说："敬只是主一也。主一，则不走作，便自然存得天理"；又说："敬义夹持，直上达天德自此"，主张用内心的敬畏、收束，来把持心神，不胡思乱想，不被外物牵引，让心始终保持在平正、清明的状态下。 

The Cheng brothers proposed the method of "cultivation must employ reverence" (jing, 敬) as the key path to rectifying the mind. Cheng Yi said: "Reverence is simply focusing on one thing. Focusing on one thing, one does not become scattered, and naturally preserves Heavenly Principle." He also said: "Reverence and righteousness supporting each other—from here one directly reaches Heavenly virtue." They advocated using inner reverence and concentration to hold the mind, not letting it wander aimlessly or be pulled by external things, keeping the mind always in a balanced and clear state. 

朱熹接续程子的居敬（jujing，abiding in reverence）说，将其贯穿于内圣修养的全过程。他强调，居敬不是整日静默端坐，什么也不想，而是时时省察，时时把持：遇事时，心专一在道理上，不被情绪牵动；无事时，心不胡思乱想，常常留意天理。居敬与穷理相互配合：穷理是明白道理，居敬是守住道理；二者夹持用功，心便会日趋纯正，完全循从天理，达到"天理流行，人欲净尽"的内圣境界。 

Zhu Xi inherited the Cheng brothers' theory of jujing (居敬, abiding in reverence) and applied it throughout the entire process of inner sagehood cultivation. He emphasized that abiding in reverence does not mean sitting silently all day thinking of nothing, but constantly examining and holding oneself: when encountering affairs, the mind focuses on principle and is not pulled by emotions; when there are no affairs, the mind does not engage in idle thinking but constantly attends to Heavenly Principle. Abiding in reverence and exhausting Principle complement each other: exhausting Principle is understanding principle, and abiding in reverence is upholding principle. When the two are practiced together, the mind becomes increasingly pure, entirely following Heavenly Principle, reaching the inner sagehood state where "Heavenly Principle flows and human desire is extinguished." 

【术语注释 / Term Notes】 

居敬（jujing，abiding in reverence）：程朱正心涵养的核心工夫，指以内心的敬畏、收束与专一把持心神，不被外物牵引，让心始终保持平正清明；与穷理相互夹持，是"涵养须用敬"的具体实践。 

Jujing (居敬, abiding in reverence): The core practice of Cheng-Zhu mind-rectification and nourishment, referring to holding the mind with inner awe, concentration, and singleness, not being pulled by external things, keeping the mind always upright and clear; complementing the exhaustion of Principle, it is the concrete practice of "nourishment requires reverence." 

2.2.3 内圣工夫与圣贤气象的初步关联 

2.2.3 The Initial Connection Between Inner Sagehood Practice and Sage-Like Demeanor 

钱穆在《朱子新学案》中总结格致诚正的内圣工夫："格物致知，是知得天理；诚意正心，是存得天理"，将其视为圣贤气象的内在积淀。通过格物，学者明彻义理；通过诚意，让义理落到心念上；通过正心，让义理主宰心神。日积月累，胸中的私欲渐渐去除，天理渐渐充足，内在格局慢慢向圣贤趋近，自然会在言谈举止间，显露出初步的正直、平和、通达之气。这种内敛的道德气度，是圣贤气象的最初形态；没有内圣工夫的扎实积淀，后续的外王事业便无从谈起。 

In New Studies on Zhu Xi, Qian Mu summarized the inner sagehood practice of investigating things, extending knowledge, making intentions sincere, and rectifying the mind: "Investigating things and extending knowledge is knowing Heavenly Principle; making intentions sincere and rectifying the mind is preserving Heavenly Principle." He regarded this as the inner accumulation of sage-like demeanor. Through investigating things, scholars thoroughly understand moral principles; through making intentions sincere, they let moral principles settle in their thoughts; through rectifying the mind, they let moral principles govern their spirits. Day by day, selfish desires in the breast are gradually removed, Heavenly Principle becomes increasingly sufficient, and one's inner vision gradually approaches that of sages—naturally manifesting an initial aura of uprightness, peace, and penetration in speech and conduct. This inward moral bearing is the earliest form of sage-like demeanor; without the solid accumulation of inner sagehood practice, the subsequent enterprise of outer kingship cannot even be discussed. 

三、外王推广：修齐治平与圣贤气象的分层拓展 

III. Outer Kingship Extension: Cultivation, Regulation, Governance, and Peace, and the Staged Expansion of Sage-Like Demeanor 

程朱认为，独善其身并非圣贤的终极目标，内圣工夫必须推广到外部世界，转化为实事功。《大学》八条目巾，修身、齐家、治国、平天下属于外王工夫，是内圣的延伸与拓展。在这一过程中，圣贤气象从个人的内在气度，逐步投射为亲民的风范、政治的人格、天地的胸怀，实现分层性的拓展。 

The Cheng-Zhu school held that cultivating only oneself is not the ultimate goal of sages; inner sagehood practice must be extended to the external world and transformed into concrete achievements. Among the eight items of the Great Learning, cultivating the self, regulating the family, governing the state, and bringing peace to the world belong to the practice of outer kingship—the extension and expansion of inner sagehood. In this process, sage-like demeanor gradually projects from personal inner bearing to the demeanor of caring for the people, political personality, and the breadth of heaven and earth, achieving staged expansion. 

3.1 修身齐家：内圣外王的转接枢纽 

3.1 Cultivating the Self and Regulating the Family: The Pivotal Junction of Inner Sagehood and Outer Kingship 

内圣向外王的推广，必须以修身为枢纽。修身是对格致诚正工夫的综合落地，而齐家则是修身的第一直接实践场景，是外王事业的起点。 

The extension of inner sagehood to outer kingship must take self-cultivation as its pivot. Self-cultivation is the comprehensive realization of the practices of investigating things, extending knowledge, making intentions sincere, and rectifying the mind, while regulating the family is the first direct practical scenario of self-cultivation and the starting point of the outer kingship enterprise. 

3.1.1 修身：八条目之根本 

3.1.1 Cultivating the Self: The Foundation of the Eight Items 

《大学》明确指出："自天子以至于庶人，壹是皆以修身为本"，确立了修身的核心地位。朱熹在《大学章句》中定义："修身者，言行相顾，无有不实也"，将修身落实为日常言行的实践，把体认到的天理，存养的正心，转化为实际的行为举止。 

The Great Learning explicitly states: "From the Son of Heaven down to the common people, all take self-cultivation as the foundation," establishing the central position of self-cultivation. In his Commentary on the Great Learning, Zhu Xi defined it: "Cultivating the self means that words and deeds correspond to each other, with nothing that is not genuine." This grounds self-cultivation in the practice of daily speech and conduct, transforming the comprehended Heavenly Principle and the preserved rectified mind into actual behavior and bearing. 

在程朱的逻辑中，修身是综合验证：格物致知的义理，若不能落实在言行上，便是空知；诚意正心的存养，若不能体现在接人待物中，便是伪存。必须将内在的道德修养，与外在的言行举止统一，时时处处以天理规范自己的一言一行，才能真正变化气质。 

In the logic of the Cheng-Zhu school, self-cultivation is comprehensive verification: if the moral principles from investigating things and extending knowledge cannot be realized in speech and conduct, they are empty knowledge; if the preservation from making intentions sincere and rectifying the mind cannot be embodied in dealing with people and affairs, it is false preservation. One must unify inner moral cultivation with outer speech and conduct, regulating every word and deed by Heavenly Principle at all times and in all places, to truly transform one's physical and psychological constitution. 

3.1.2 齐家：化亲以笃行孝悌 

3.1.2 Regulating the Family: Transforming Kin through Earnest Practice of Filial Piety and Fraternal Respect 

家庭是人生第一实践场所，父子、兄弟、夫妇三伦，是最亲近的人伦关系；家庭日常相处，是最真实的道德检验场景。因此，《大学》将齐家作为外王的第一步，指出："其家不可教而能教人者，无之"。 

The family is the first practical arena of human life. The three relationships of father-son, elder-younger brother, and husband-wife are the closest human relations; daily family life is the most authentic scenario for moral testing. Therefore, the Great Learning takes regulating the family as the first step of outer kingship, pointing out: "There has never been one who could not teach his own family yet could teach others." 

朱熹论述齐家的逻辑："孝弟者，修身之本，齐家之要也"，将孝悌（xiaoti，filial piety and fraternal respect）作为齐家的核心内容。侍奉父母能孝，敬爱兄长能悌，对待子女慈爱，对待配偶相敬，家庭内的一言一行都遵循礼节，不以私情偏废公理，不以私欲伤害亲情，便能让家庭内充满和睦、端正的风气，实现家庭的整肃。 

Zhu Xi articulated the logic of regulating the family: "Filial piety and fraternal respect are the foundation of self-cultivation and the key to regulating the family." He took xiaoti (孝悌, filial piety and fraternal respect) as the core content of family regulation. Serving parents with filial piety, respecting elder brothers with fraternal respect, treating children with慈爱, treating spouses with mutual respect, following ritual in every word and deed within the family, not letting private feelings override public principle, not letting selfish desires harm family affection—then the family will be filled with a harmonious and upright atmosphere, achieving family order. 

【术语注释 / Term Notes】 

孝悌（xiaoti，filial piety and fraternal respect）：儒家伦理的基础德目，指侍奉父母的孝心与敬爱兄长的悌心，是"为仁之本"，也是齐家的核心内容，由家庭内的亲亲之情推广为社会普遍的仁爱。 

Xiaoti (孝悌, filial piety and fraternal respect): The foundational virtues of Confucian ethics, referring to the filial piety in serving parents and the fraternal respect in honoring elder brothers; it is "the root of benevolence" and the core content of family regulation, extending the familial affection of loving kin into universal social benevolence. 

3.1.3 齐家实践与圣贤气象的亲民投射 

3.1.3 Family Regulation Practice and the People-Caring Projection of Sage-Like Demeanor 

钱穆在《朱子新学案》中特别强调："圣贤事业，须从家庭做起。家庭间的孝弟慈让，便是圣贤的初步实践"。齐家中的修身实践，推动圣贤气象进一步发展： 

In New Studies on Zhu Xi, Qian Mu particularly emphasized: "The enterprise of sages must begin with the family. Filial piety, fraternal respect,慈爱, and yielding within the family are the initial practice of sages." The self-cultivation practice in family regulation drives the further development of sage-like demeanor: 

第一，气质的变化：在家庭中处理各种人伦关系，需要克制自己的偏私、缓和自己的情绪、体谅家人的难处，长期实践下来，原本狭隘、急躁的气质，会变得宽厚、平和，气度愈发沉稳、端凝。 

First, transformation of constitution: Handling various human relations in the family requires restraining one's partiality, moderating one's emotions, and understanding the difficulties of family members. Through long-term practice, an originally narrow and impatient constitution becomes generous and peaceful, and one's bearing becomes increasingly steady and dignified. 

第二，格局的拓展：修身只是关注自身，齐家则需要兼顾父母、兄弟、子女的需求，将原本的一己之仁，推广为家庭间的亲亲之仁，心胸不再局限于个人得失，而是承载起家庭的责任，气象由内敛开始向外投射。 

Second, expansion of vision: Self-cultivation only concerns oneself, while family regulation requires attending to the needs of parents, brothers, and children, extending the original benevolence of self to the familial benevolence of loving kin. One's mind is no longer confined to personal gain and loss, but bears family responsibility, and demeanor begins to project outward from inwardness. 

第三，示范的形成：圣贤气象本身包含道德示范的意义，能在家庭中践行孝悌、和睦 family，自然会赢得家人的敬重与效仿；这种由德行带来的感召力，正是圣贤气象的初步外王呈现；若连家人都不能感化，感化百姓、治理国家就无从谈起。 

Third, formation of exemplary influence: Sage-like demeanor inherently contains the meaning of moral exemplification. Being able to practice filial piety, fraternal respect, and harmony in the family naturally wins the respect and emulation of family members. This inspirational power brought by virtue is precisely the initial outer-kingship manifestation of sage-like demeanor; if one cannot even transform one's own family, transforming the people and governing the state cannot be discussed. 

3.2 治国理政：仁民爱物与圣贤气象的政治呈现 

3.2 Governing the State: Benevolence to the People and Love for Things, and the Political Manifestation of Sage-Like Demeanor 

齐家的次一步，是治国理政。在程朱的理论中，治国不是依靠刑法、权势或功利性的富国强兵，而是将家庭内的亲亲之仁，推广为治国的仁心仁政（renzheng，benevolent governance），将圣贤的道德风范，延伸为政治人格的感召力。 

The next step after family regulation is governing the state. In Cheng-Zhu theory, governing the state does not rely on criminal law, power, or utilitarian efforts to enrich the state and strengthen the military, but extends the familial benevolence of loving kin into the benevolent heart and renzheng (仁政, benevolent governance) for governing the state, extending the moral bearing of sages into the inspiring power of political personality. 

【术语注释 / Term Notes】 

仁政（renzheng，benevolent governance）：儒家政治哲学的核心理想，指统治者以仁心为本，推己及人，体恤百姓，轻徭薄赋，以德化民，反对功利主义的暴政与严刑峻法，是孟子"王政"思想在宋明理学中的发展。 

Renzheng (仁政, benevolent governance): The core ideal of Confucian political philosophy, referring to rulers basing governance on benevolent heart, extending oneself to others, sympathizing with the people, lightening taxes and corvée, and transforming the people through virtue, opposing utilitarian tyranny and harsh laws; it is the development of Mencius's "kingly governance" thought in Song-Ming Neo-Confucianism. 

3.2.1 治国之本：推己及人的仁心推广 

3.2.1 The Foundation of Governance: Extending One's Own Heart to Others through Benevolence 

《大学》阐明治国与齐家的内在关联："孝者，所以事君也；弟者，所以事长也；慈者，所以使众也"，明确治国的根本，是将家庭内的孝悌慈爱之心，推广到全国百姓：把侍奉父母的孝心，转化为侍奉君主的忠心；把敬爱兄长的悌心，转化为尊敬长辈的恭心；把慈爱子女的仁心，转化为怜爱百姓的爱心。 

The Great Learning clarifies the internal connection between governing the state and regulating the family: "Filial piety is for serving one's lord; fraternal respect is for serving one's elders;慈爱 is for commanding the multitude." This makes clear that the foundation of governance is extending the heart of filial piety, fraternal respect, and慈爱 within the family to all the people of the state: transforming the filial heart of serving parents into the loyal heart of serving one's lord; transforming the fraternal heart of respecting elder brothers into the respectful heart of honoring elders; transforming the benevolent heart of loving children into the compassionate heart of caring for the people. 

朱熹在《壬午应诏封事》中强调："仁心者，王者之大本也"，指出治国的根本不在制度法令，在君主的仁心；这仁心不是凭空的，而是从修身齐家中来的。君主若能真实实践孝悌，整肃家庭，自然能将心比心，体恤百姓的疾苦，不施行苛政，不滥用民力，推行仁政，让百姓安居乐业。 

In his "Renwu Yingzhao Fengshi" (Memorial in Response to the Imperial Edict of the Renwu Year), Zhu Xi emphasized: "A benevolent heart is the great foundation of a king." He pointed out that the foundation of governance lies not in institutions and laws, but in the ruler's benevolent heart; this benevolent heart is not abstract, but comes from self-cultivation and family regulation. If a ruler can genuinely practice filial piety and fraternal respect and bring order to his family, he will naturally be able to put himself in others' place, sympathize with the suffering of the people, not impose harsh government, not abuse the people's labor, implement benevolent governance, and let the people live and work in peace and contentment. 

3.2.2 治国的核心工夫：格君心之非 

3.2.2 The Core Practice of Governance: Rectifying the Errors of the Ruler's Mind 

程颐从政治实践层面，进一步明确治国的根本工夫："治道亦有从本而言，亦有从用而言。从本而言，惟从格君心之非（ge jun xin zhi fei，rectifying the errors of the ruler's mind），正心以正朝廷，正朝廷以正百官，正百官以正万民"。 

From the perspective of political practice, Cheng Yi further clarified the fundamental practice of governance: "The way of governance can be spoken of from the foundation, and also from application. Speaking from the foundation, it consists solely in ge jun xin zhi fei (格君心之非, rectifying the errors of the ruler's mind): rectifying the mind to rectify the court, rectifying the court to rectify the officials, rectifying the officials to rectify the people." 

【术语注释 / Term Notes】 

格君心之非（ge jun xin zhi fei，rectifying the errors of the ruler's mind）：程朱政治哲学的核心命题，指治国的根本在于纠正君主的偏私与私欲，使其心归于正，进而正朝廷、正百官、正万民，是"内圣外王"在政治领域的具体落实。 

Ge jun xin zhi fei (格君心之非, rectifying the errors of the ruler's mind): A core proposition of Cheng-Zhu political philosophy, meaning that the foundation of governance lies in correcting the ruler's partiality and selfish desires, returning his mind to rectitude, thereby rectifying the court, officials, and people; it is the concrete implementation of "inner sagehood and outer kingship" in the political realm. 

在程朱的政治逻辑中，君主的身心修养，是治国的关键：君心正，有公心，无丝毫私欲，就能以天理为标准，整肃朝廷纲纪，任用贤能之士，兴教化、定礼仪、减轻刑罚、减少赋税，让百姓休养生息；君心不正，被私欲蒙蔽，就会任用奸邪、施行暴政，导致天下大乱。因此，治国的首要任务，是纠正君主的偏私，格其心之非，让君主回到修身养性、存住仁心的轨道上。 

In the political logic of the Cheng-Zhu school, the ruler's physical and mental cultivation is the key to governance: when the ruler's mind is rectified, possessing public-mindedness without the slightest selfish desire, he can take Heavenly Principle as the standard, rectify court discipline, appoint worthy and capable men, promote education, establish rituals, reduce punishments, and lower taxes, allowing the people to rest and recover. When the ruler's mind is not rectified, obscured by selfish desires, he will appoint wicked men and implement tyrannical government, leading to chaos under heaven. Therefore, the primary task of governance is to correct the ruler's partiality, rectify the errors of his mind, and bring him back to the path of self-cultivation and preserving a benevolent heart. 

3.2.3 政治实践与圣贤气象的人格拓展 

3.2.3 Political Practice and the Personal Expansion of Sage-Like Demeanor 

在治国理政的实践中，圣贤气象完成从个人德行到政治人格的跨越，展现出三层特质： 

In the practice of governing the state, sage-like demeanor completes the leap from personal virtue to political personality, manifesting three layers of characteristics: 

一是光明正大的正气：以公心治理国家，不偏私亲贵，不包庇近臣，处事唯理是从，赏罚分明，这种正直坦荡的政治气度，是圣贤气象在公共政治场域的直接呈现。 

First, the upright qi of openness and fairness: Governing the state with public-mindedness, not showing partiality to relatives and nobles, not shielding close ministers, handling affairs solely according to principle, with clear rewards and punishments—this upright and magnanimous political bearing is the direct manifestation of sage-like demeanor in the public political arena. 

二是仁民爱物的和气：以仁心对待百姓，体恤民间疾苦，不滥用民力，不施行严苛的政令，让百姓都能吃饱穿暖、安居乐俗，这种宽仁温和的风范，能感化百姓，赢得民众的归服。 

Second, the harmonious qi of benevolence to the people and love for things: Treating the people with a benevolent heart, sympathizing with their hardships, not abusing their labor, not imposing harsh decrees, letting all the people have enough to eat and wear and live peacefully and happily—this generous and gentle bearing can transform the people and win their allegiance. 

三是勇于担当的正气：治国绝非易事，需要面对天灾、人祸、权臣、外敌等诸多难题，圣贤在位，绝不逃避退缩，而是以天下百姓的安乐为己任，任劳任怨，敢于担当，这种坚毅沉雄的气度，是圣贤气象在政治实践中的重要补充。 

Third, the upright qi of courageous responsibility: Governing the state is by no means easy; it requires facing natural disasters, man-made calamities, powerful ministers, foreign enemies, and many other difficulties. When sages hold office, they never evade or retreat, but take the peace and happiness of all the people under heaven as their own responsibility, bearing hardship and resentment without complaint, daring to take responsibility—this resolute and profound bearing is an important supplement to sage-like demeanor in political practice. 

3.3 平天下：理一分殊下的全球治理极则 

3.3 Bringing Peace to the World: The Ultimate Principle of Global Governance under the Unity of Principle and Diversity of Manifestations 

圣贤气象的终极圆融，是平天下。这一概念并非传统意义上的"君临天下"或"一统天下"，而是超越国家、民族的界限，将仁心推广于天地万物，让全人类、全世界都能遵循天理、和谐共生，这与现代全球治理的伦理高度相通。 

The ultimate consummation of sage-like demeanor is bringing peace to the world (ping tianxia, 平天下). This concept is not the traditional "monarch ruling all under heaven" or "unifying all under heaven," but transcending the boundaries of states and nations, extending benevolent heart to heaven, earth, and the myriad things, so that all humanity and the whole world can follow Heavenly Principle and live in harmony—a concept deeply compatible with the ethics of modern global governance. 

3.3.1 平天下的伦理内核：絜矩之道 

3.3.1 The Ethical Core of Bringing Peace to the World: The Way of Measuring with the Carpenter's Square 

《大学》阐明平天下的实践要领："所谓平天下在治其国者：上老老而民兴孝，上长长而民兴弟，上恤孤而民不倍，是以君子有絜矩之道也"。 

The Great Learning clarifies the practical essentials of bringing peace to the world: "What is meant by 'bringing peace to the world lies in governing one's state' is this: when those above treat the elderly as elderly, the people are stirred to filial piety; when those above treat elders as elders, the people are stirred to fraternal respect; when those above compassionately care for orphans, the people do not turn against them. Therefore, the noble person possesses the way of measuring with the carpenter's square." 

"絜矩之道"是儒家推己及人恕道的终极拓展，是全球治理的核心伦理。朱熹在《大学章句》中注释："絜，度也。矩，所以为方也。言审己之好恶，而度之以天下，无有偏私，使各得其分也"，将絜矩之道解释为换位思考、将心比心、公心处事的伦理准则。 

The "way of measuring with the carpenter's square" (xieju zhi dao, 絜矩之道) is the ultimate extension of the Confucian way of reciprocity (shu, 恕)—putting oneself in another's place—and is the core ethic of global governance. In his Commentary on the Great Learning, Zhu Xi annotated: "Xie means 'to measure'; ju means 'the carpenter's square for making things square.' It means examining one's own likes and dislikes and measuring them against all under heaven, without partiality, so that each attains its proper share." He interpreted the way of the carpenter's square as the ethical principle of perspective-taking, putting oneself in another's place, and handling affairs with public-mindedness. 

在现代全球治理语境下，絜矩之道意味着：每个国家、每个文明，都不能将自己厌恶的对待方式，转嫁给其他国家、其他文明；不能为了本国的利益，损害他国的利益；不能将自己的发展模式、价值观念，强加于人；而应相互体谅、相互尊重、平等对话、协商合作，平衡各国的利益诉求，化解全球矛盾。 

In the context of modern global governance, the way of the carpenter's square means: no state or civilization should impose on other states or civilizations the treatment it itself finds repugnant; no state should harm the interests of others for its own benefit; no state should impose its own development model or values on others. Rather, all should show mutual understanding and respect, engage in equal dialogue and cooperative consultation, balance the interests and demands of all states, and resolve global conflicts. 

3.3.2 平天下的底层逻辑：理一分殊 

3.3.2 The Underlying Logic of Bringing Peace to the World: The Unity of Principle and Diversity of Manifestations 

朱熹"理一分殊"（li yi fen shu，the unity of Principle and diversity of manifestations）的哲学命题，为平天下、文明互鉴提供了关键的理论支撑。朱熹在《西铭解》中提出："理一分殊，合天地万物为一理，而分之则各有其理"，意思是：天理的本体是唯一的，体现为人类的共同价值——和平、正义、仁爱、诚信，这是"理一"；但天理的具体表现形式千差万别，各个国家的历史文化、社会制度、发展道路不同，各个文明的传统习俗、价值观念不同，这是"分殊"。 

Zhu Xi's philosophical proposition of li yi fen shu (理一分殊, the unity of principle and diversity of manifestations) provides crucial theoretical support for bringing peace to the world and for mutual learning among civilizations. In his Commentary on the Western Inscription, Zhu Xi proposed: "Principle is one, manifestations are diverse: heaven, earth, and the myriad things are united in one principle, yet when divided, each has its own principle." This means: the substance of Heavenly Principle is singular, manifesting as the common values of humanity—peace, justice, benevolence, and trustworthiness—this is "the unity of principle"; but the concrete forms of manifestation of Heavenly Principle are infinitely varied, with different states having different histories, cultures, social systems, and development paths, and different civilizations having different traditions, customs, and values—this is "the diversity of manifestations." 

【术语注释 / Term Notes】 

理一分殊（li yi fen shu，the unity of Principle and diversity of manifestations）：程朱理学的核心哲学命题，指天理的本体是唯一的（理一），但其在具体事物中的表现形式千差万别（分殊）；既肯定宇宙的统一法则，又尊重事物的多样性，为文明互鉴与全球治理提供了"和而不同"的理论基础。 

Li yi fen shu (理一分殊, the unity of Principle and diversity of manifestations): A core philosophical proposition of Cheng-Zhu Neo-Confucianism, meaning that the substance of Heavenly Principle is one (li yi), while its manifestations in concrete things are diverse (fen shu); it affirms both the universal law of the cosmos and respects the diversity of things, providing the theoretical foundation of "harmony in difference" for cross-civilizational dialogue and global governance. 

"理一分殊"的逻辑，是全球治理必须遵循的根本原则： 

The logic of "the unity of principle and diversity of manifestations" is the fundamental principle that global governance must follow: 

一方面，要承认文明的多样性：不同国家、不同文明的存在，都是天理的具体呈现，都有其合理价值，不能强迫别人同化，不能用单一标准来评判，要尊重各国的发展选择，包容文明的差异。 

On the one hand, one must acknowledge the diversity of civilizations: the existence of different states and civilizations are all concrete manifestations of Heavenly Principle, each with its own legitimate value. One cannot force others to assimilate, nor judge by a single standard, but must respect each state's development choices and tolerate civilizational differences. 

另一方面，要坚守价值的共同性：人类共同的天理、公共的正义、普遍的仁爱，是跨文明、跨国家的共同基础；各国应在共同价值的基础上，交流互鉴、取长补短，增进共同利益，推动人类共同发展。 

On the other hand, one must uphold the commonality of values: the common Heavenly Principle of humanity, public justice, and universal benevolence are the shared foundation across civilizations and states. All states should, on the basis of common values, engage in exchange and mutual learning, draw on each other's strengths to make up for their own weaknesses, enhance common interests, and promote the共同 development of humanity. 

3.3.3 全球治理实践与圣贤气象的终极圆融 

3.3.3 Global Governance Practice and the Ultimate Consummation of Sage-Like Demeanor 

在程朱的理论中，平天下的实践，将圣贤气象推向终极圆融，达到与天地万物为一体的境界。这一境界，不是外在的征服，而是内在仁心的无限拓展；气象的特质，也在此刻实现终极融合： 

In Cheng-Zhu theory, the practice of bringing peace to the world pushes sage-like demeanor toward ultimate consummation, reaching the state of being one body with heaven, earth, and the myriad things. This state is not external conquest, but the infinite expansion of inner benevolent heart; the characteristics of demeanor also achieve ultimate fusion at this point: 

其一，公而忘私的博大：圣贤心中，不再有国家、民族、文化的狭隘分别，只以天下万民的安乐、天地万物的顺遂为念，将仁心推广于全人类、自然界，胸襟如天地般宽广，无所不包、无所不承载。 

First, the expansiveness of public-mindedness that forgets self: In the sage's mind, there are no longer narrow distinctions of state, nation, or culture; only the peace and happiness of all the people under heaven and the flourishing of heaven, earth, and the myriad things are of concern. The benevolent heart is extended to all humanity and the natural world, with a breast as broad as heaven and earth, encompassing and bearing all things. 

其二，平和从容的中庸：以天理为标准，处理天下事无过无不及，不偏不倚，通过协商合作化解矛盾，不诉诸战争、霸权、掠夺，以中和之道，协调各国利益，让天下万物各得其分、各遂其生。 

Second, the peaceful and unhurried mean (zhongyong, 中庸): Taking Heavenly Principle as the standard, handling all affairs under heaven without excess or deficiency, without partiality, resolving conflicts through consultation and cooperation rather than resorting to war, hegemony, or plunder, using the way of central harmony to coordinate the interests of all states, so that all things under heaven attain their proper share and fulfill their lives. 

其三，天理流行的自然：到这一境界，圣贤的一言一行、一举一动，完全循从天理，没有丝毫刻意，没有丝毫勉强，自然合乎仁道、公道；这种浑然天成的气度，便是孔子所言的"从心所欲不逾矩"，是圣贤气象的终极圆满状态。

 Third, the naturalness of Heavenly Principle flowing: At this state, every word, deed, and movement of the sage entirely follows Heavenly Principle, without the slightest deliberation or effort, naturally conforming to benevolence and justice. This浑然天成 bearing is what Confucius called "following what the heart desires without transgressing the bounds"—the ultimate perfected state of sage-like demeanor.

 四、整体演进：圣贤气象的分层养成谱系与实践逻辑

 IV. Overall Evolution: The Staged Developmental Genealogy and Practical Logic of Sage-Like Demeanor

 综合八条目的践履次第，程朱构建了一套从个人内心到全球天下的完整修养链条，圣贤气象也随着工夫的不断推进，由内敛到外拓、由浅薄到深厚、由有限到无限，呈现清晰的分层演进逻辑。

 Synthesizing the practical sequence of the eight items, the Cheng-Zhu school constructed a complete chain of cultivation from the individual mind to the global world. As practice continually advances, sage-like demeanor proceeds from inwardness to outward extension, from shallowness to depth, from finitude to infinity, presenting a clear logic of staged evolution.

 4.1 程朱的圣贤分层与气象阶位

 4.1 The Cheng-Zhu Staging of Sages and the Levels of Demeanor

 程朱依据修养工夫的深浅、格局的大小，将传统圣贤划分为四个阶位，直观展现气象的递进层次，《近思录》与《朱子语类》中多有相关论述：

 Based on the depth of cultivation practice and the breadth of vision, the Cheng-Zhu school divided traditional sages into four levels, directly revealing the progressive layers of demeanor. Relevant discussions abound in the Jinsilu and the Classified Conversations of Master Zhu:

 第一阶位：子路、冉有等贤者：专注于具体的政事、言语、文学实践，志向、行为都有明确的目标，但其格局较窄，着意于具体的事功，缺乏与天地万物贯通的胸襟。程子评价说："子路、冉有、公西华，皆有意于为政，但规模小耳"，其气象虽有正直、果敢的特质，但仍属有意为之的贤者气度，未达自然之境。

 First level: Worthies such as Zilu and Ran You: They focused on concrete practice in government, speech, and literature, with clear goals in their aspirations and actions, but their vision was relatively narrow, emphasizing concrete achievements and lacking the breadth of mind that connects with heaven, earth, and the myriad things. The Cheng brothers evaluated: "Zilu, Ran You, and Gong Xihua all had the intention to govern, but their scope was small." Although their demeanor possessed qualities of uprightness and courage, it still belonged to the deliberate bearing of worthies, not yet reaching the state of naturalness. 

第二阶位：颜渊：能长期践行仁道，不被私欲蒙蔽，"三月不违仁"，内心的天理充足，气质平和、温润，不显露锋芒，不刻意表现，程子形容为"和风庆云"，像春风祥云一样温和柔顺。但朱熹指出，颜渊仍有"守静"的工夫，未达到完全自然的境界，属于内敛圆满的大贤气象。 

Second level: Yan Hui: He could practice the way of benevolence for long periods without being obscured by selfish desires, "not departing from benevolence for three months." With sufficient Heavenly Principle within, his constitution was peaceful and gentle, not showing sharp edges or deliberately performing. The Cheng brothers described him as "gentle breezes and auspicious clouds," as mild and yielding as spring breezes and propitious clouds. However, Zhu Xi pointed out that Yan Hui still had the practice of "guarding stillness" and had not reached the state of complete naturalness, belonging to the inwardly consummated bearing of a great worthy. 

第三阶位：孟子：以仁道为己任，敢于抨击暴政，倡导仁政，光明磊落，刚正不阿，其学说严辨义利、坚决拒斥功利主义，正气浩然，程子形容为"泰山岩岩"，像泰山一样巍峨峻拔、庄重坚实。朱熹评价孟子："孟子气象固是如此，然有故意扩充之处"，虽刚毅正大，但仍有刻意推行仁道的痕迹，属于刚健正大的亚圣气象。 

Third level: Mencius: He took the way of benevolence as his own responsibility, daring to criticize tyrannical government and advocate benevolent governance, open and aboveboard, upright and unyielding. His teachings strictly distinguished righteousness from profit and firmly rejected utilitarianism, with awe-inspiring upright qi. The Cheng brothers described him as "the imposing presence of Mount Tai," as lofty, steep, dignified, and solid as Mount Tai. Zhu Xi evaluated Mencius: "Mencius's demeanor is indeed so, yet there are places where he deliberately expands." Although resolute and upright, there remain traces of deliberately promoting the way of benevolence, belonging to the vigorous and upright bearing of the second sage (ya sheng, 亚圣). 

第四阶位：孔子：工夫纯熟，境界圆融，一言一行、一举一动完全循从天理，没有丝毫刻意，没有丝毫勉强，浑然与天地万物为一体，程子形容为"天地也"，像天地一样承载万物、化生万物，无所不包、无所不覆。朱熹赞叹："自有天地以来，未有能及孔子者，其气象浑然，无有一毫痕迹"，这是天理流行的圣人气象，是修养的终极境界。 

Fourth level: Confucius: His practice was perfected and his state was consummate; every word, deed, and movement entirely followed Heavenly Principle, without the slightest deliberation or effort,浑然 one body with heaven, earth, and the myriad things. The Cheng brothers described him as "heaven and earth," like heaven and earth bearing all things and generating all things, encompassing and covering all. Zhu Xi praised: "Since heaven and earth existed, there has never been one who could match Confucius; his demeanor is浑然, without the slightest trace." This is the sage demeanor of Heavenly Principle flowing, the ultimate state of cultivation. 

4.2 钱穆的总结：朱子践履工夫下的圣贤气象本色 

4.2 Qian Mu's Summary: The True Character of Sage-Like Demeanor under Zhu Xi's Practical Cultivation 

钱穆在《朱子新学案》中，综合程朱的论述，提炼出圣贤气象的三大基本特质，明确了工夫与境界的必然关联： 

In New Studies on Zhu Xi, Qian Mu synthesized the discussions of the Cheng-Zhu school and distilled three basic characteristics of sage-like demeanor, clarifying the necessary connection between practice and spiritual state: 

第一，平实无华，不做奇特：钱穆强调，朱子所言的圣贤，绝不是离群索居、凌虚驾空的神人，只是日常间能持续存得天理、行得天理的普通人。圣贤的气象，也不玄妙、不奇特，只是日常言行中流露出的端正、平和、宽厚的气度；曾点"浴乎沂，风乎舞雩，咏而归"的从容，孔子"老者安之，朋友信之，少者怀之"的寻常志向，都是平实的圣贤气象的表现。 

First, plain and unadorned, not seeking the extraordinary: Qian Mu emphasized that the sages of whom Zhu Xi spoke were by no means divine beings who lived in seclusion and soared in the void, but merely ordinary people who could constantly preserve Heavenly Principle and act in accordance with it in daily life. The demeanor of sages is likewise not mystical or extraordinary, but simply the upright, peaceful, and generous bearing that manifests in daily speech and conduct. Zeng Xi's unhurriedness in "bathing in the Yi River, enjoying the breeze at the Rain Altar, and returning home singing," and Confucius's ordinary aspiration of "giving comfort to the elderly, earning trust from friends, and being cherished by the young"—both are manifestations of plain sage-like demeanor. 

第二，德容兼盛，内外合一：圣贤气象，不是单纯的外在仪容表现，而是充实的道德涵养的自然外化。格物、诚意、修身的工夫做得透彻，心中的天理充足，私欲净尽，言行举止自然会表现出稳重、平和、正直、坦荡的气度；伪装出来的端庄、故作高深的沉静，都不是真正的圣贤气象，只能欺瞒无知的俗人。 

Second, virtue and bearing both flourishing, inner and outer unified: Sage-like demeanor is not merely external appearance, but the natural externalization of substantial moral cultivation. When the practices of investigating things, making intentions sincere, and cultivating the self are thoroughly done, with sufficient Heavenly Principle in the mind and selfish desires completely purged, speech and conduct will naturally manifest a bearing that is steady, peaceful, upright, and magnanimous. Feigned dignity and affected profundity of stillness are not true sage-like demeanor, but can only deceive ignorant common people. 

第三，和而有节，正气内充：圣贤的气度，绝非一味柔和、无原则地顺从他人，而是刚柔并济，仁礼统一。内心有坚定的天理原则，处事明辨是非、刚毅果敢，不被利益诱惑，不被威势胁迫；待人则宽厚温和、体恤他人、彬彬有礼。朱熹特意发掘颜渊的"刚果细密"，反驳世人将颜渊视为柔善之人的误解；指出孟子的刚正，不是意气用事，而是出于对天理的坚守，完美诠释了这一特质。 

Third, harmonious yet measured, with upright qi filling within: The bearing of sages is by no means一味 gentleness or unprincipled compliance with others, but a balance of firmness and gentleness, a unity of benevolence and ritual. Within, there are firm principles of Heavenly Principle; in handling affairs, one clearly distinguishes right from wrong, is resolute and courageous, not tempted by profit or coerced by power. In dealing with others, one is generous and gentle, considerate, and courteous. Zhu Xi specifically uncovered Yan Hui's "resolute, decisive, and meticulous" qualities, refuting the common misunderstanding that Yan Hui was merely a soft and kind person; he pointed out that Mencius's uprightness was not acting on impulse, but stemmed from adherence to Heavenly Principle—perfectly illustrating this characteristic. 

4.3 成就圣贤气象的实践逻辑 

4.3 The Practical Logic of Achieving Sage-Like Demeanor 

基于八条目践履次第，程朱总结出成就圣贤气象的完整逻辑链，钱穆在《朱子新学案》中反复强调这一逻辑的不可颠倒性： 

Based on the practical sequence of the eight items, the Cheng-Zhu school summarized a complete logical chain for achieving sage-like demeanor. Qian Mu repeatedly emphasized in New Studies on Zhu Xi that this logic cannot be reversed: 

格物致知（知理）→ 诚意正心（存理）→ 修身齐家（行理）→ 治国理政（推理）→ 平天下（理一） 

Investigating Things & Extending Knowledge (Knowing Principle) → Making Intentions Sincere & Rectifying the Mind (Preserving Principle) → Cultivating the Self & Regulating the Family (Practicing Principle) → Governing the State (Extending Principle) → Bringing Peace to the World (Unity of Principle) 

这一逻辑链包含三大核心实践原则，缺一不可： 

This logical chain encompasses three core practical principles, none of which can be dispensed with: 

第一，必以渐进为序，不可逾越：八条目的先后次序是天然合理的，前一项是后一项的基础，后一项是前一项的推广。必须先做格物工夫，再做诚意工夫；先修身，再齐家；先治理好国家，再推广及天下。跳过格物，直接做诚意工夫，便会沦为虚妄；不能齐家，却妄想治理天下，必然无法成功。 

First, it must proceed in gradual order and cannot be skipped: The sequence of the eight items is naturally reasonable; each preceding item is the foundation of the following one, and each following item is the extension of the preceding one. One must first engage in the practice of investigating things, then the practice of making intentions sincere; first cultivate the self, then regulate the family; first govern the state well, then extend to the world. Skipping investigating things and directly engaging in making intentions sincere will degenerate into emptiness; being unable to regulate the family yet deludedly aiming to govern the world will inevitably fail. 

第二，必以实学为基，不可悬空：程朱坚决反对不做实修工夫，只凭空揣摩、想象圣贤气象的学风。朱子批评说："今人不曾做得圣贤工夫，却要想象圣贤气象，如何得似？只如思量颜子如何如何，孔子如何如何，不曾去实地做他下工夫，都不济事"。气象是工夫的自然外化，唯有实实在在地穷理、居敬、修身、做事，才能真正养成。 

Second, it must be based on practical learning and cannot be suspended in the void: The Cheng-Zhu school firmly opposed the scholarly tendency of not engaging in concrete cultivation but merely contemplating and imagining sage-like demeanor in the abstract. Zhu Xi criticized: "People today have not done the cultivation practice of sages, yet they want to imagine sage-like demeanor—how can they resemble it? Just thinking about what Yan Hui was like or what Confucius was like, without going to concretely do the practice they did, is all of no use." Demeanor is the natural externalization of practice; only by genuinely exhausting principle, abiding in reverence, cultivating the self, and handling affairs can it truly be developed. 

第三，必以行意为要，不可离事：圣贤修养，绝不是整日静坐、离群索居的体悟，必须在日常人伦、实际事务中磨砺。侍奉父母、对待兄弟、处理政事、处理外交，都是做修养工夫的场景。只有在实际事务中，不断克制私欲、践行天理、平衡各方利益，才能真正拓宽格局、变化气质，逐步养成圣贤的气度。 

Third, it must prioritize putting intentions into action and cannot be separated from affairs: Sage cultivation is by no means the realization of sitting in meditation all day or living in seclusion, but must be tempered in daily human relations and concrete affairs. Serving parents, dealing with brothers, handling government affairs, managing foreign relations—all are scenarios for cultivation practice. Only in concrete affairs, by continuously restraining selfish desires, practicing Heavenly Principle, and balancing the interests of all parties, can one truly broaden one's vision, transform one's constitution, and gradually develop the bearing of a sage. 

五、现代转化：程朱圣贤气象论的当代价值 

V. Modern Transformation: The Contemporary Value of Cheng-Zhu Sage-Like Demeanor Theory 

程朱的圣贤修养理论，以《大学》八条目为次第，从日常道德实践出发，逐步推广到天下，形成了完整的工夫—境界体系。其中蕴含的伦理智慧，与现代社会的价值高度兼容，能够为个人道德建设、国家治理、全球秩序构建提供有益的思想资源。 

The Cheng-Zhu theory of sage cultivation, taking the eight items of the Great Learning as its sequence, starts from daily moral practice and gradually extends to the world, forming a complete system of practice and spiritual state. The ethical wisdom contained within it is highly compatible with modern social values and can provide useful intellectual resources for personal moral construction, state governance, and the construction of global order. 

5.1 对当代个人道德建设的价值 

5.1 Value for Contemporary Personal Moral Construction 

现代社会中，个人面临着消费主义、利己主义、多元化价值观的冲击，容易出现道德迷失、行为失范，人格变得狭隘、浮躁、功利。程朱的圣贤气象论，为当代公民道德修养提供了清晰的路径： 

In modern society, individuals face the impact of consumerism, egoism, and pluralistic values, easily experiencing moral disorientation and behavioral anomie, with personality becoming narrow, impetuous, and utilitarian. The Cheng-Zhu theory of sage-like demeanor provides a clear path for contemporary civic moral cultivation: 

第一，立志向，以圣贤为模范：程朱强调，为学修身，必先立大志，以圣人为目标，确立明确的道德理想。现代教育，应引导公民以历史上的贤人为模范，不是要求每个人都达到圣人的境界，而是要培养明辨是非、坚守道义、服务社会的道德志向，不被短期的利益、个人的私欲迷惑。 

First, set aspirations and take sages as models: The Cheng-Zhu school emphasized that in learning and self-cultivation, one must first set great aspirations, taking sages as the goal and establishing clear moral ideals. Modern education should guide citizens to take historical worthies as models—not requiring everyone to reach the state of sages, but cultivating the moral aspiration to clearly distinguish right from wrong, uphold justice, and serve society, without being deluded by short-term interests or personal selfish desires. 

第二，做实功，从日常小事做起：程朱的八条目，明确了道德实践的可操作路径：从学习文化知识、明辨是非道理做起，在日常独处时严格省察自己的心思，在家庭中孝顺父母、友爱兄弟姐妹，在社会上诚实守信、尽职尽责，不做空谈道德的"语言的巨人，行动的矮子"。长期坚持下去，便能变化气质，养成正直、平和、宽厚的人格气度。 

Second, do solid work, starting from small daily matters: The eight items of the Cheng-Zhu school clarify an operable path for moral practice: starting from learning cultural knowledge and distinguishing right from wrong, strictly examining one's thoughts in daily solitude, being filial to parents and loving siblings in the family, being trustworthy and fulfilling one's duties in society—not being a "giant of words and dwarf of action" who only talks about morality. Persisting over the long term, one can transform one's constitution and develop an upright, peaceful, and generous personal bearing. 

第三，重实践，在事上磨炼：程朱反对脱离实际的空谈道德，主张在实际事务中磨砺品格。现代公民，应在工作、家庭、社会交往中，主动承担责任，面对矛盾不回避，面对利益不贪心，时时用道德规则约束自己，在实践中涵养公正、勇敢、坚毅的道德品质。 

Third, value practice and temper oneself in affairs: The Cheng-Zhu school opposed empty talk about morality detached from reality, advocating the tempering of character in concrete affairs. Modern citizens should proactively take responsibility in work, family, and social interactions, not evading conflicts, not being greedy for profit, constantly restraining themselves by moral rules, and cultivating the moral qualities of justice, courage, and perseverance through practice. 

5.2 对现代国家治理的价值 

5.2 Value for Modern State Governance 

程朱"修身齐家治国平天下"的逻辑，强调治理者的道德修养是国家治理的根本，这对现代国家治理具有重要启示： 

The Cheng-Zhu logic of "cultivating the self, regulating the family, governing the state, and bringing peace to the world" emphasizes that the moral cultivation of rulers is the foundation of state governance, which has important implications for modern state governance: 

第一，治理者要先修身，以德自律：程朱主张"格君心之非"，认为治理者的道德修养，是政治清明的基础。现代国家的公职人员、各级领导干部，是公共权力的行使者，更应注重修身，坚定理想信念，严守道德底线，克服私欲、私心，培养公正、廉洁、勤政的道德人格，才能做到依法用权、秉公用权，治理好公共事务。 

First, rulers must first cultivate themselves and exercise self-discipline through virtue: The Cheng-Zhu school advocated "rectifying the errors of the ruler's mind," holding that the moral cultivation of rulers is the foundation of clean politics. Public officials and leading cadres at all levels in modern states, as exercisers of public power, should pay even more attention to self-cultivation, firming their ideals and convictions, strictly observing moral bottom lines, overcoming selfish desires and private interests, and cultivating the moral personality of justice, integrity, and diligence—only then can they exercise power according to law and for the public good, and govern public affairs well. 

第二，治国要以仁心为本，施行仁政：程朱反对功利主义的暴政，强调治国要以民心为心，以民为本。现代国家治理，应坚守以人民为中心的发展思想，关注普通百姓的生活，保障人民的基本权利，完善公共服务，促进社会公平正义，让发展成果惠及全体人民，这正是仁心仁政在现代社会的转化。 

Second, governance must be based on a benevolent heart and implement benevolent rule: The Cheng-Zhu school opposed utilitarian tyranny, emphasizing that governance must take the people's heart as its own heart and put the people first. Modern state governance should uphold the people-centered development philosophy, pay attention to the lives of ordinary people, safeguard people's basic rights, improve public services, promote social fairness and justice, and let the fruits of development benefit all the people—this is precisely the transformation of benevolent heart and benevolent governance in modern society. 

第三，注重道德感化，示范引领：程朱认为，治理者的道德言行具有感召力，能感化百姓。现代治理，既要依靠法律制度规范社会行为，也要发挥道德的引领作用，培育公职人员的公正、廉洁、勤政的品格，引领全社会形成诚实守信、友爱互助、宽厚和谐的社会风气。 

Third, emphasize moral transformation and exemplary leadership: The Cheng-Zhu school held that the moral words and deeds of rulers have inspirational power and can transform the people. Modern governance must rely not only on legal institutions to regulate social behavior, but also bring into play the leading role of morality, cultivating the qualities of justice, integrity, and diligence among public officials, and leading the whole society to form a social atmosphere of trustworthiness, fraternal mutual aid, generosity, and harmony. 

5.3 对当代全球治理的价值 

5.3 Value for Contemporary Global Governance 

当前，全球面临着气候变化、贫富差距、公共卫生安全、文明冲突等诸多挑战，霸权主义、单边主义、文明优越论依然存在，全球治理体系面临重重危机。程朱圣贤之学中的万物一体之仁、絜矩之道、理一分殊，恰好为现代全球治理提供了关键的伦理准则： 

At present, the world faces numerous challenges such as climate change, the gap between rich and poor, public health security, and civilizational conflict. Hegemonism, unilateralism, and the theory of civilizational superiority still exist, and the global governance system faces multiple crises.In the Cheng-Zhu tradition of sage learning, the benevolence that forms one body with all things (wanwu yiti zhi ren[万物一体之仁 the benevolence that forms one body with all things]), the way of the measuring square (xieju zhi dao [絜矩之道 the way of the measuring square]), and the principle of one principle, many manifestations (li yi fen shu [理一分殊 one principle, many manifestations]) precisely provide crucial ethical standards for modern global governance: 

第一，以万物一体之仁，树立人类命运共同体意识：程朱的"天地万物一体之仁"，主张超越自我、家庭、国家的局限，以天下万物为一体，把他人、他国视为自己的一部分。这与人类命运共同体的理念高度契合：全球各国、各民族相互依存、命运与共，人类是一个整体；在全球治理中，各国应摒弃零和博弈、你输我赢的狭隘思维，以人类共同利益为念，相互合作，共同应对全球挑战。 

First, use the benevolence of all things as one body to establish the consciousness of a community with a shared future for humanity: The Cheng-Zhu "benevolence of heaven, earth, and the myriad things as one body" advocates transcending the limitations of self, family, and state, taking all things under heaven as one body, and regarding others and other states as part of oneself. This aligns closely with the concept of a community with a shared future for humanity: all states and peoples in the world are interdependent and share a common fate, and humanity is a single whole. In global governance, all states should abandon the narrow thinking of zero-sum games and win-lose outcomes, keep the common interests of humanity in mind, cooperate with each other, and jointly address global challenges. 

第二，以絜矩之道，构建平等的国际秩序：絜矩之道的核心是换位思考、将心比心，不将自己的厌恶的方式，转嫁给他人。这是处理国际关系的基本伦理：各国要尊重别国的主权、独立、平等，尊重别国的历史文化、社会制度、发展道路，不强行干涉他国内政，不搞霸权主义、强权政治，通过平等对话、协商合作，化解国际矛盾，平衡各国利益。 

Second, use the way of the carpenter's square to construct an equal international order: The core of the way of the carpenter's square is perspective-taking and putting oneself in another's place, not imposing on others the treatment one oneself finds repugnant. This is the basic ethic for handling international relations: all states should respect the sovereignty, independence, and equality of other states, respect their histories, cultures, social systems, and development paths, not forcibly interfere in other states' internal affairs, not engage in hegemonism or power politics, and resolve international conflicts and balance the interests of all states through equal dialogue and cooperative consultation. 

第三，以理一分殊，坚持文明交流互鉴："理一分殊"承认天理的统一性，也承认表现形式的多样性。在全球治理中，要承认文明的平等性、多样性，没有任何一种文明优越于其他文明，不能用单一的价值标准评判世界各国；同时，要坚守人类共同的价值，如和平、正义、自由、平等，推动不同文明交流互鉴，取长补短，共同促进人类文明的进步。 

Third, use the unity of principle and diversity of manifestations to uphold exchange and mutual learning among civilizations: "The unity of principle and diversity of manifestations" acknowledges both the unity of Heavenly Principle and the diversity of its forms of manifestation. In global governance, one must acknowledge the equality and diversity of civilizations—no civilization is superior to any other, and no single value standard should be used to judge all states in the world. At the same time, one must uphold the common values of humanity, such as peace, justice, freedom, and equality, promoting exchange and mutual learning among different civilizations, drawing on each other's strengths, and jointly advancing the progress of human civilization. 

"圣贤气象"是宋明理学的终极境界，是儒家道德理想的人格化呈现。二程首次将其标举为为学宗旨，朱熹进一步完善，将《大学》八条目整合为循序渐进、由内及外、下学上达的完整践履次第，构建了从穷理存心到平治天下的圣贤养成体系。近代钱穆《朱子新学案》回归程朱原典，剥离后世的玄虚化误解，明确了圣贤气象的实学本质：圣贤非生知，乃学以至之；气象非空想，乃工夫之验；成就圣贤气象的关键，在实地践履，在日常人伦中持续践行天理。 

"Sage-like demeanor" is the ultimate state of Song-Ming Neo-Confucianism and the personalized presentation of Confucian moral ideals. The Cheng brothers first elevated it as the aim of learning, and Zhu Xi further perfected it, integrating the eight items of the Great Learning into a complete practical sequence that proceeds gradually, from inner to outer, and from learning below to reaching upward—constructing a system of sage formation from exhausting principle and preserving the mind to bringing peace and order to the world. In modern times, Qian Mu's New Studies on Zhu Xi returned to the primary texts of the Cheng-Zhu school, stripped away later metaphysical misunderstandings, and clarified the practical-learning essence of sage-like demeanor: sages are not born with knowledge, but achieve it through learning; demeanor is not empty imagination, but the verification of practice; the key to achieving sage-like demeanor lies in concrete practice, in continuously practicing Heavenly Principle in daily human relations. 

通过逐层分析格物致知、诚意正心、修身齐家、治国理政、全球治理平天下的进阶逻辑，可以清晰发现：圣贤气象并非一蹴而就的神秘境界，而是随着践履工夫的不断推进，逐步沉淀、拓展、圆融的：内圣工夫，将外在的天理，内化为真实的道德信念，为气象奠定内在基础；外王工夫，将内在的道德信念，转化为齐家、治国、平天下的实际行动，不断拓展格局的广度、深度、高度，最终达到与天地万物同流的圆融境界。 

Through layer-by-layer analysis of the progressive logic of investigating things and extending knowledge, making intentions sincere and rectifying the mind, cultivating the self and regulating the family, governing the state, and bringing peace to the world as global governance, one can clearly see that sage-like demeanor is not a mystical state achieved overnight, but is gradually accumulated, expanded, and consummated as practical cultivation continually advances: inner sagehood practice internalizes external Heavenly Principle into genuine moral conviction, laying the inner foundation for demeanor; outer kingship practice transforms inner moral conviction into concrete actions of regulating the family, governing the state, and bringing peace to the world, continually expanding the breadth, depth, and height of one's vision, ultimately reaching the consummate state of flowing together with heaven, earth, and the myriad things. 

程朱的圣贤气象论，虽产生于古代社会，但其包含的实学践履、道德修身、仁民爱物、和谐共生的思想，具有跨越时空的价值。在当代社会，它为个人道德修养提供了可操作的路径，为国家治理提供了以人民为中心的伦理资源，为全球治理提供了和平共处、文明互鉴的传统智慧。 

Although the Cheng-Zhu theory of sage-like demeanor originated in ancient society, its ideas of practical learning and concrete practice, moral self-cultivation, benevolence to the people and love for things, and harmonious symbiosis possess value that transcends time and space. In contemporary society, it provides an operable path for personal moral cultivation, people-centered ethical resources for state governance, and traditional wisdom of peaceful coexistence and civilizational mutual learning for global governance. 

研究的局限在于：本文侧重梳理程朱原典与钱穆的学案论述，较少开展中西比较研究，未将程朱圣贤人格理论与西方伦理学的德性论、完全主义论展开对话；同时，对现代转化的实践路径，未能进行深入的细化分析。后续研究可进一步深化中西德性伦理的比较，结合现代公民教育、全球治理实践，构建更具实操性的圣贤人格现代转化机制，让传统儒家的道德智慧，更好地服务于当代社会的道德建设与全球治理。 

The limitations of this study are: this paper focuses on梳理 the primary texts of the Cheng-Zhu school and Qian Mu's case-study discussions, with less Sino-Western comparative research, failing to engage the Cheng-Zhu theory of sage personality in dialogue with virtue ethics and perfectionism in Western ethics; at the same time, it has not conducted in-depth, detailed analysis of the practical paths of modern transformation. Future research can further deepen the comparison between Chinese and Western virtue ethics, and, in conjunction with modern civic education and global governance practice, construct a more operable mechanism for the modern transformation of sage personality, allowing the moral wisdom of traditional Confucianism to better serve contemporary social moral construction and global governance. 

参考文献 References

 [1] 程颢，程颐。河南程氏遗书 [M]. 北京：中华书局，1981.

 [1] Cheng, H., & Cheng, Y. (1981). Henan Chengshi yishu [Surviving works of the Cheng family of Henan]. Beijing: Zhonghua Book Company.

 [2] 朱熹，吕祖谦。近思录 [M]. 上海：上海古籍出版社，2010.

 [2] Zhu, X., & Lü, Z. (2010). Jinsilu [Reflections on things at hand]. Shanghai: Shanghai Classics Publishing House.

 [3] 朱熹。四书章句集注 [M]. 北京：中华书局，1983.

 [3] Zhu, X. (1983). Sishu zhangju jizhu [Collected commentaries on the Four Books]. Beijing: Zhonghua Book Company.

 [4] 朱熹。朱文公文集 [M]. 上海：上海古籍出版社，2002.

 [4] Zhu, X. (2002). Zhu Wengong wenji [Collected writings of Master Zhu Wen]. Shanghai: Shanghai Classics Publishing House.

 [5] 黎靖德。朱子语类 [M]. 北京：中华书局，1986.

[5] Li, J. (Ed.). (1986). Zhuzi yulei [Classified conversations of Master Zhu]. Beijing: Zhonghua Book Company. 

[6] 钱穆。朱子新学案 [M]. 北京：九州出版社，2011. 

[6] Qian, M. (2011). Zhuzi xin xue'an [New studies on Zhu Xi]. Beijing: Jiuzhou Press. 

[7] 钱穆。朱子学提纲 [M]. 北京：生活·读书·新知三联书店，2002. 

[7] Qian, M. (2002). Zhuzi xue tigang [An outline of Zhu Xi's learning]. Beijing: SDX Joint Publishing Company. 

[8] 陈来。宋明理学 [M]. 沈阳：辽宁教育出版社，1991. 

[8] Chen, L. (1991). Song-Ming lixue [Song-Ming Neo-Confucianism]. Shenyang: Liaoning Education Press. 

[9] 牟宗三。心体与性体 [M]. 上海：上海古籍出版社，1999. 

[9] Mou, Z. (1999). Xinti yu xingti [Substance of mind and substance of nature]. Shanghai: Shanghai Classics Publishing House. 

[10] 冯友兰。新原人 [M]. 北京：生活·读书·新知三联书店，2007. 

[10] Feng, Y. (2007). Xin yuanren [A new treatise on the nature of man]. Beijing: SDX Joint Publishing Company. 

[11] 李存山。孟子思想与宋儒的"内圣"和"外王"[J]. 哲学研究，2020 (07): 56-65+128. 

[11] Li, C. (2020). Mencius's thought and the "inner sagehood" and "outer kingship" of Song Confucians. Philosophical Research, (07), 56–65+128. 

[12] 李景林. 《近思录》"圣贤气象"篇的教化意义 [J]. 社会科学战线，2019 (09): 32-39. 

[12] Li, J. (2019). The pedagogical significance of the "sage-like demeanor" chapter in the Jinsilu. Social Science Front, (09), 32–39. 

[13] 龙涌霖。次第：《大学》之道的论说结构 [J]. 哲学研究，2024 (09): 67-76+128. 

[13] Long, Y. (2024). Sequence: The discursive structure of the way of the Great Learning. Philosophical Research, (09), 67–76+128. 

[14] 吴震。对"内圣外王"的一种新诠释——就余英时《朱熹的历史世界》而谈 [J]. 史学月刊，2013 (10): 13-20+27. 

[14] 第四届考亭论坛组委会。朱子学与全球文明对话大会文集 [C]. 北京：中国社会科学出版社，2025. 

[15] Organizing Committee of the 4th Kaoting Forum. (2025). Proceedings of the Conference on Zhu Xi Studies and Global Civilizational Dialogue. Beijing: China Social Sciences Press.   

术语对照表 / Glossary of Key Terms

 圣贤气象 shengxian qixiang 

sage-like demeanor / the personal bearing of sages and worthies 

程朱理学 Cheng-Zhu lixue 

Cheng-Zhu Neo-Confucianism / the School of Principle

 天理 tianli 

Heavenly Principle 

格物致知 gewu zhizhi 

investigating things and extending knowledge

 诚意正心 chengyi zhengxin 

making intentions sincere and rectifying the mind 

修身齐家 xiushen qijia 

cultivating the self and regulating the family 

治国平天下 zhiguo ping tianxia 

governing the state and bringing peace to the world

 道统 daotong 

lineage of the Way / orthodox transmission

 慎独 shendu

 being cautious in solitude / vigilance when alone

 居敬 jujing

 abiding in reverence / maintaining seriousness 

理一分殊 li yi fen shu 

the unity of principle and diversity of manifestations

 絜矩之道 xieju zhi dao 

the way of measuring with the carpenter's square / the principle of reciprocity 

万物一体之仁 wanwu yiti zhi ren 

the benevolence of all things as one body

 浩然之气 haoran zhi qi 

flood-like qi / the spirit of vastness 

下学上达  xiaxue shangda

 learning from below and reaching upward

内圣外王 neisheng waiwang

 inner sagehood and outer kingship

 性即理 xing ji li 

nature is principle

 孝悌 xiaoti 

filial piety and fraternal respect

 中庸 zhongyong

 the doctrine of the mean / central harmony

 气质 qizhi

 physical and psychological constitution / material nature

学科领域    中国哲学    Chinese Philosophy
学科领域    宋明理学    Song-Ming Neo-Confucianism
研究主题    圣贤气象    Sage-Like Demeanor
研究主题    《大学》研究    Great Learning Studies
研究主题    修养工夫论    Cultivation Theory
代表人物    朱熹    Zhu Xi
代表人物    二程    Cheng Brothers
代表人物    钱穆    Qian Mu
学术方法    实学重构    Practical-Learning Reconstruction
应用领域    全球治理    Global Governance
应用领域    公民道德教育    Civic Moral Education
文献类型    双语学术论文    Bilingual Academic Paper